BV  4400  .M45  1922 

Miller,  Herbert  Sumner,  1867 

The  Christian  workers' 

manna  1 


THE  CHRISTIAN  WORKERS'  MANUAL 
H.  S.  MILLER,  A.M. 


CHRISTIAN    WO 

MANUAL 


s^11  - Ut^ 

THF  "map  -1  1926^ 


BV 

H.  S.  "klLLER,  A.M. 

DEPARTMENT  OF  GREEK  AND  BIBLICAL  HISTORY, 

UNION   MISSIONARY  TRAINING  INSTITUTE, 

BROOKLYN,   N.  Y. 


NEW  ^BT  YORK 
GEORGE  H.  DORAN  COMPANY 


COPYRIGHT,    1922, 
BY  GEORGE    H.  DORAN   COMPANY 


PRINTED   IN   THE    UNITED   STATES  OF  AMERICA 


EXPLANATORY 

The  word  "doctrine"  means  teaching.  It  occurs  six  times  in 
the  Old  Testament  and  forty-nine  times  in  the  New  Testa- 
ment. It  is  a  good  word  and  one  not  to  be  feared.  The 
church  is  suffering  from  the  neglect  of  her  own  excellent 
doctrine,  and  the  world  is  rushing  on  to  ruin  because  there 
are  few  to  proclaim  God's  message  and  show  what  the  Bible 
teaches  on  vital  themes.  Many  are  depreciating  doctrine  and 
are  substituting  other  things,  some  of  which  are  good  in  their 
place  but  none  of  which  are  good  as  substitutes. 

This  book  has  grown  out  of  the  author's  personal  ministry 
of  the  Word.  The  object  is  to  present  the  essential  doctrines 
of  the  Bible  in  the  simplest  manner  so  that  the  ordinary 
Christian,  if  he  will,  may  grasp  them  and  become  efficient  in 
Christian  work.  Those  doctrines  are  emphasized  which  will 
show  the  sinner  his  need  of  salvation,  save  him,  and  bring 
him  into  the  victorious  Christian  life.  The  assumption  is 
that  the  church  of  God  has  not  been  kept  in  ignorance  of  God 
and  of  His  way  of  salvation  and  His  doctrine  for  eighteen 
hundred  years;  hence  we  seek  to  emphasize  old  truth  rather 
than  to  follow  the  so-called  advanced  knowledge,  the  new 
ideas,  and  the  modern  fads,  whether  they  appear  under  the 
name  orthodoxy  or  not. 

We  believe  that  the  plan  of  the  book  is  different  from 
that  of  any  other  on  the  subject.  The  desire  is  to  help  busy 
people  who  wish  to  know  how  to  work  for  the  Lord.  Since 
it  is  not  a  complete  book  of  doctrines,  but  a  presentation  of 
Bible  doctrine  from  the  Christian  worker's  standpoint,  a  few 
important  doctrines  have  been  omitted,  for  lack  of  proper 
space,  while  others  have  been  treated  more  fully  than  in  ordi- 
nary cases.  For  example,  there  are  twenty-one  articles  on  sin 
and  its  penalty,  and  they  are  treated  quite  fully.     Many  of 


vi  EXPLANATORY 

them  arc  longer  and  fuller  than  was  at  first  intended  since, 
in  the  process  of  writing,  it  seemed  best  to  make  each  fairly 
complete.  The  subjects  are  chosen  with  reference  to  the 
need  of  the  Christian  worker. 

No  apology  is  offered  for  repetitions.  They  exist,  but  they 
are  used  in  different  connections  and  seem  to  be  necessary. 
May  they  be  helpful  in  fixing  the  facts  firmly  in  the  mind  and 
heart. 

Appendix. — At  the  earnest  request  of  friends,  an  article  on 
the  Doctrine  of  God  has  been  added.  This  is  not  complete, 
but  it  will  at  least  prove  His  personality  and  show  His  attri- 
butes and  something  of  His  work.  In  doing  this  a  method 
has  been  employed,  original  as  far  as  we  know,  of  grouping 
together  the  attributes  of  each  Person  of  the  Trinity,  thus 
showing  each  attribute  of  each  glorious  Person,  side  by  side. 
This  is  plaeed  in  an  appendix,  not  because  of  any  less  value 
attached  to  it.  for  it  is  of  prime  importance,  but  simply  because 
it  does  not  fit  into  the  general  plan  of  the  book. 

The  book  is  divided  into  six  sections :  I.  The  Bible  and 
Christian  Work;  II.  Sin;  III.  Salvation;  IV.  The  Christian 
Life;  V.  Excuses;  VI.  Appendix. 

H.  S.  Miller. 
5  Orchard  Ave.. 
Johnson  City,  N.  Y. 


CONTENTS 
I*    The  Bible  and  Christian  Work 

PAGB 

1  To   the    Young    Christian    .......     M     .     m     .  13 

2  Christian    Work M     .     -.,     .  15 

3  Qualifications   of  a   Christian  Worker   ..     .     >0     .     •     M  16 

4  Rewards  for  Service 19 

5  The  Spirit,  the  Word,  and  the  Worker  .     .     .     .     .:     .  21 

6  Our   Bible M     .  23 

7  The  Christian  and  the  Bible .     .     .  25 

8  The  Sinner  and  the  Bible  ...........     ...  26 

II:    Sin 

9  Man's  State  by  Nature 29 

10  Man  and  His  Fall 31 

11  "The  Turpitude  of  Man's  Original  Transgression"   .     .  2>2> 

12  What  is   Sin? 34 

13  Lists  of    Sins ...     .  37 

14  The  Three  Classes  of  Sinners .     .  39 

15  The  Universality  of   Sin 41 

16  Man  a  Helpless  Sinner ,M 43 

17  The   Sinner's    Photograph    .....     ,:     ....     .  44 

18  The   Two   Fathers      .     .     .     .     .; ..     .  46 

19  The  Need  of  Salvation .  47 

20  What  the   Unsaved  Have 49 

21  Sin  is  Against  God .......;..  50 

22  Penalty  for  Sin     •     .     .    -M     .     .....     m     .     .  50 

vii 


viii  CONTENTS 

FAGS 

23  Eternal — Everlasting 55 

24  For  Ever  and  Ever 56 

25  Destruction 57 

26  The  Wrath  of  God ,;.-.,..;.  60 

27  The    Unbeliever .  60 

28  The  Coming  of  the  Lord  and  the  Unsaved 61 

29  Satan .  62 

III :     Salvation 

30  Jesus 69 

(1)  His  Lordship 70 

(2)  His  Humanity 70 

(3)  His  Deity 72 

(4)  His  Holiness 76 

31  Jesus  the  Saviour 77 

22    The  Death  of  Jesus.     Sin-Bearer 78 

33  The  Death  of  Jesus.     Substitution 79 

34  The  Death  of  Jesus.     His  Blood 83 

35  The  Universality  of  the  Atonement 85 

36  The  Two  Covenants 87 

37  The  Resurrection  of  the  Lord  Jesus 89 

38  The  Ascension  and  Exaltation  of  the  Lord  Jesus  ...  97 

39  Redemption 100 

40  Deliverance .  103 

41  Repentance 105 

42  Faith ..in 

43  Justification 117 

44  Regeneration      .     .     .     .  ■     „ 122 

45  Steps  Into  Salvation ... 128 

46  How  to  be  Saved  .     .     .     .    m     .     .     .     .     ....  130 

47  Assurance  of  Salvation              .     .     ., 132 

48  God's    Love.    John    3:16 135 


CONTENTS  ix 

IV:    The  Christian  Life 

PAGE 

49  The  Grace  of  God 139 

50  How  to  be  Kept !40 

51  The  Work  of  the  Holy  Spirit 142 

52  Be  Filled  with  the  Spirit 146 

53  Sanctification 157 

54  Waiting ^6 

55  What  God  is  Able  to  Do 173 

56  God  Our  Father !73 

57  The  Christian's  Faith  in  God 176 

58  Prayer !&> 

59  Obedience ^7 

60  The  Christian  Church I0- 

61  The  Church  and  the  Kingdom 201 

V :    Excuses 

62  Not  a  Sinner 209 

63  Good   Enough;   Naturally   Good 209 

64  No  Worse  than  Others 210 

65  Will  Turn  Over  a  New  Leaf.    Do  Better  .     .   .  .     .     .     210 

66  Am  Doing  the  Best  I  Can;  What  More  Can  I  Do?  .     .     210 

67  Hope   I   Am   Saved 211 

68  Saved  by  Self-Righteousness.     Good  Works    .     .     .     .211 

69  Deceived  Formalist.     Belong  to  the  Church     ....     212 

70  Am  So  Weak 212 

71  Fear  I  Cannot  Hold  Out 213 

72  Have  Tried  it  and  Failed 213 

73  The  Christian  Life  is  Too  Hard 214 

74  Have   So   Many  Temptations 215 

75  Have  No  Feeling.    Heart  is  Too  Hard 215 


CONTENTS 


PAGE 


76  Am  Not  Good  Enough.    Must  Become  Better  ....  215 

77  Too  Great  a  Sinner 215 

78  Cannot  Believe »•    ..  216 

79  Do  Not  Have  Assurance .,..,..  216 

80  Go  Away  Trusting;  Return  Doubting  .     .     ....     .  217 

81  Have  Not  Found  Peace .:    ^     .     .  217 

82  Working  Out  Salvation 217 

83  Inconsistencies  of  Professing  Christians 218 

84  There  Are  So  Many  Hypocrites 219 

85  A  Professing  Christian  Has  Wronged  Me  .     .     0     .     .  219 

86  Cannot  Give  Up  the  Old  Life  ..........  219 

87  Too  Much  to  Give  Up M    .......  220 

88  Interfere  with  Earthly  Prospects  ........  221 

89  No  Harm  in  Worldly  Amusements ,.     .  221 

90  Afraid  of  Persecution  and  Suffering  ........  221 

91  Companions  Would  Laugh 222 

92  Too  Late.     Have  Sinned  Away  the  Day  of  Grace  .     .     .  222 

93  Indifferent  and  Self-Satisfied 223 

94  Not  Now.     Procrastination 223 

95  God  is  Cruel  and  Unjust 224 

96  God  is  Too  Good  to  Damn  Anyone 224 

97  Why  Should  God  Create  and  Then  Condemn?    Sinful 

Nature 225 

98  The  Unpardonable  Sin 226 

99  Backsliders .     .  227 

100  Hypocrites.     How  to  Deal  with  Them  ....     ..     .  229 

101  Mind  Your  Own  Business 230 

102  Sceptics  and  Infidels 230 

103  Inspiration  of  the  Bible  ......     ...     ....  231 

104  How  We  Got  Our  Bible  ....     M     ...     »     .     .  232 

105  Do  Not  Believe  the  Bible .     .     •  23$ 


CONTENTS  xi 

PAGE 

106  Bible    Contradictory    and    Foolish.    Cannot    Understand 

Certain  Things  in  it 234 

107  No  God 234 

108  The  Deity  of  Christ 235 

109  A  Personal  Devil 235 

no    No  Hell.    No  Eternal  Punishment.    No  Hereafter  .     .  235 

in    Another  Chance  After  Death 236 

VI:     Appendix:    Attributes  of  the  Trinity 

1  Unity 239 

2  Eternity        .     .     .     *     .     ...     .     m    .........     .  240 

3  Omnipresence    .     ...    ............  240 

4  Omnipotence      ..............  241 

5  Omniscience »■„.....  241 

6  Wisdom         .     ...     <.;     „     L.     .......     .  242 

7  Immutability      .     .     ..<,...     ......  243 

8  Invisibility    .      ........... 243 

9  Incomprehensibility     . ,  245 

10    Unequaled 245 

n     Holiness 245 

12  Justice     ...» 246 

13  Impartiality 247 

14  Sovereignty 248 

15  Goodness ..<,..     ..;     .     .  248 

16  Love .     .     o .  248 

17  Mercy 249 

18  Grace       .     ., ,  249 

19  Truth 250 

20  Faithfulness      m    .    ■•>    .     .     .-.    ........  250 

Index ...  251 


I:  THE  BIBLE  AND  CHRISTIAN  WORK 


THE  CHRISTIAN  WORKERS' 
MANUAL 

I:  THE  BIBLE  AND  CHRISTIAN  WORK 

i.    TO  THE  YOUNG  CHRISTIAN 

You  may  be  old  or  young  in  years  but  if  you  have  recently 
become  a  Christian,  or  started  in  the  Christian  life,  you  are  a 
young  Christian.  You  are  sometimes  called  a  "young  con- 
vert." If  you  really  have  become  a  Christian,  remember  a 
few  things: 

i.  You  have  left  the  old  family,  of  which  the  devil  is  the 
father  (John  8:44;  Acts  13:10)  and  have  become  a  member 
of  God's  family.     God  is  now  your  father  (Gal.  3:26). 

2.  If  you  are  in  God's  family  you  have  been  born  into  it 
(John  1  :i2,  13;  3  :3,  5,  7).  There  isno  other  way  of  getting 
into  it. 

3.  If  you  have  been  born  again  you  have  received  Jesus 
into  your  heart  as  your  personal  Saviour  and  your  new  Lord, 
and  you  are  a  new  creation  (II  Cor.  5:17;  Gal.  6:15). 

4.  If  you  have  recently  been  born  into  God's  family  you 
are  a  babe,  and  the  next  thing  is  growth — not  work,  but 
growth. 

5.  Food  is  necessary  to  growth.    No  food,  no  growth. 

6.  Just  as  God  has  provided  milk  for  the  nourishment  and 
growth  of  the  natural  babe,  so  He  has  provided  the  spiritual 
milk  for  the  babe  who  has  been  born  of  the  Spirit.  "As  new- 
born babes  desire  the  sincere  milk  of  the  Word,  that  ye  may 
grow  thereby"  (I  Pet.  2:2).  Compare  Job's  testimony  in 
Job  23:12  and  Jeremiah's  in  Jer.  15:16. 

13 


14  THE  CHRISTIAN  WORKERS'  MANUAL 

7.  Do  not  neglect  to  feed  your  spiritual  life  with  the  Word. 
Read  it,  study  it,  learn  it,  memorize  it,  eat  it ;  that  is,  appropri- 
ate it  for  the  upbuilding  of  your  spiritual  life  as  you  appro- 
priate food  for  the  upbuilding  of  your  physical  life.  John's 
Gospel  is  a  good  place  to  begin,  then  Romans,  Ephesians, 
and  so  on. 

8.  Remember  that  the  Bible  is  a  personal  message  from  God 
the  Father  to  His  beloved  children — to  you.  Treat  it  as  such. 
Its  promises  are  yours.  Appropriate  them,  and  trust  God 
to  make  them  real. 

9.  There  are  absolutely  no  substitutes  for  Bible  study.  Do 
not  be  misled  here.  Even  prayer,  which  has  an  immensely 
important  place  in  the  Christian  life,  is  no  substitute  for  the 
Word.  Meetings  are  very  helpful,  but  they  cannot,  in  them- 
selves, sustain  spiritual  life  nor  develop  strong  Christian 
character. 

10.  Shun  worldliness,  in  the  church  and  out.  "Love  not 
the  world,  neither  the  things  that  are  in  the  world.  If  any 
man  love  the  world  the  love  of  the  Father  is  not  in  him"  (I 
John  2:15).  "Be  not  conformed  to  this  world"  (Rom.  12:2). 
Worldly  people  have  little  appetite  for  the  Word  of  God. 

11.  The  Church  is  the  most  costly  thing  on  earth;  it  cost 
Christ  His  life  (Eph.  5  125).  He  loves  it;  so  ought  we.  It  is 
"chosen  out  of  the  world"  and  is  "not  of  the  world"  (John 
15:19;  17:14,  16).  Love  it  so  much  that  you  will  have 
nothing  to  do  with  anything  that  will  deaden  its  spiritual  life, 
lower  its  standard,  or  make  it  a  laughing-stock  for  a  godless 
world. 

12.  If  you  have  been  born  again  you  not  only  have  a  new 
family  relationship  and  have  life  instead  of  spiritual  death 
(Eph.  2 :2 ;  I  John  5  :i2),  but  you  are  cleansed  and  have  a  new 
heart  (John  3:5;  15  :3 ;  Titus  3 :5  ;  Ezek.  36  -.26,  27) .  The  next 
thing  is  to  be  kept.  You  are  "kept  by  the  power  of  God"  (I 
Pet.  1 :5),  and  the  power  of  God  is  the  Holy  Spirit  (Micah  3 :8; 
Acts  1:8;  Eph.  3:16,  R.  V.).  Receive  and  appropriate  Him 
in  His  fullness  (Eph.  5:18;  Ezek.  36:27;  Isa.  59:19;  63:10; 
I  Pet.  1:22;  Rom.  8:2,  4,  13;  Gal.  5:16-25).  He  is  also  the 
Author  and  the  Teacher  of  the  Word  (II  Pet.  1 :2i ;  I  Cor. 


THE  BIBLE  AND  CHRISTIAN  WORK  15 

2:9-13),  and  He  will  not  be  pleased  to  have  you  neglect  the 
Word. 

13.  Do  not  forget  nor  neglect  to  pray.  God  is  the  Supplier 
of  needs;  Jesus  the  Source  of  the  supply  (Phil.  4:19).  You 
have  the  rights  of  a  child;  use  them.  Ask  bountifully  that  He 
may  give  bountifully  (Eph.  3:20).  Be  always  in  the  spirit  of 
prayer  (Phil.  4:6;  I  Thes.  5:17).  Do  not  forget  to  receive. 
"Ask  and  ye  shall  receive,  that  your  joy  may  be  full"  (John 
16:24).    Ask,  take,  appropriate. 

2.     CHRISTIAN  WORK 

1.  There  are  two  kinds  of  fruit  mentioned  in  the  Bible. 

(1)  The  fruit  of  the  Spirit,  which  is  "love,  joy,  peace, 
long-suffering,  gentleness,  goodness,  faith,  meekness,  temper- 
ance" (Gal.  5:22,  23).  This  is  from  the  inner  life,  and  is  the 
outflow  of  the  indwelling  Holy  Spirit.  It  is  neither  attained 
nor  manufactured.  It  makes  the  life  conform  to  the  pro- 
fession, and  is,  therefore,  the  real  basis  of  all  true  Christian 
service. 

(2)  The  fruit  mentioned  in  John  15.  This  is  Christian 
work  itself,  and  depends  upon  abiding  in  the  vine.  The  branch 
bears  the  fruit,  but  it  must  be  united  to  the  vine,  and  partake  of 
the  nature  of  the  vine  in  order  to  do  it.  Jesus  said,  "I  am  the 
vine,  ye  are  the  branches.  He  that  abideth  in  me,  and  I  in  him. 
the  same  beareth  much  fruit;  for  apart  from  me  ye  can  do 
nothing.  ...  Ye  did  not  choose  me,  but  I  chose  you,  and  ap- 
pointed you  that  ye  should  go  and  bear  fruit,  and  that  your 
fruit  should  abide ;  that  whatsoever  ye  shall  ask  of  the  Father 
in  my  name,  He  may  give  it  you"  (John  15:5,  16,  R.  V.). 
This  is  mutual  abiding,  He  in  us  and  we  in  Him.  The  Holy 
Spirit  forms  Christ  within  us  (Eph.  3:16,  17;  Rom.  8:9,  10; 
I  Cor.  12:3,  13;  John  14:16-20).  Fruit-bearing  is  a  test  of 
discipleship  and  a  condition  for  successful  prayer  along  the 
"whatsoever"  line  (John  15:8,  16).  Jesus  expects  fruit  (Matt. 
21:19;  Mark  11:13,  T4>  20>  2I  >  Luke  13:6-9). 

2.  This  solves  the  problem  as  to  what  is  fruit,  or  Christian 
work.    As  the  branches  which  are  united  to  a  grape  vine  bear 


16  THE  CHRISTIAN  WORKERS'  MANUAL 

grapes  and  not  apples,  so  the  branches  which  are  united  by 
faith  to  Jesus,  the  living  and  life-giving  Vine,  and  are  abiding 
in  Him  will  be  bearing  fruit,  and  that  fruit  will  be  the  same 
as  He  came  to  bear  and  would  be  bearing  if  He  were  here 
now,  seeking  the  lost,  teaching  God's  children  about  the  life 
more  abundant,  etc.  (John  20:21;  Luke  19:10;  John  10:10; 
Luke  4:18,  19).  Very  much  of  so-called  service  will  be 
burned  as  wood,  hay,  stubble  (I  Cor.  3:12-15). 

3.  Every  Christian  should  be  a  worker,  and  every  worker 
should  be  a  personal  worker,  or  a  soul  winner.  Jesus  was  a 
great  personal  worker,  and  His  spirit  possessed  His  earliest 
followers  and  made  them  such  (John  1:40-46).  Some  of 
His  most  important  messages  were  given  to  one  person.  He 
says  to  His  followers,  "As  my  Father  hath  sent  me,  even  so 
send  I  you"  (John  20:21;  17:18). 

4.  The  Christian  is  saved,  not  by  works  but  for  works  (Eph. 
2:8-10;  Titus  3:5).  He  is  an  ambassador,  sent  out,  empow- 
ered, and  protected  by  Almighty  God  and  the  court  of  heaven 
to  represent  the  Lord  Jesus  Christ.  To  him  is  committed  the 
"Word  of  Reconciliation,"  by  which  he  is  to  beseech  men  and 
women,  in  Christ's  stead,  to  be  reconciled  to  God  (II  Cor.  5  :io„ 
20).  He  is  to  shine  in  the  sin-darkened  world,  "holding  forth 
the  Word  of  Life"  (Phil.  2:14-16).  He  is  a  trustee  of  the 
Gospel  (I  Thes.  2:4),  a  "workman  that  needeth  not  to  be 
ashamed"  (II  Tim.  2:15),  a  vessel  "meet  for  the  Master's 
use,  and  prepared  unto  every  good  work"  (II  Tim.  2:21),  a 
watchman,  responsible  to  God  for  hearing  His  Word  and 
warning  the  people  of  coming  judgment  (Ezek.  3:17-19;  33: 
1-9),  a  witness  of  the  power  of  the  death  and  resurrection  of 
Jesus,  of  repentance  and  remission  of  sins,  and  of  the  Spirit- 
filled  life  (Luke  24:46-49;  Acts  1:8;  5:30-32),  a  warrior  (II 
Tim.  2:3,  4;  Eph.  6:17),  and  a  winner  of  souls  (Prov.  11 :3o). 

3.     QUALIFICATIONS  OF  A  CHRISTIAN  WORKER 

I.  He  must  be  saved  himself  (John  1:40-45;  Matt.  4'19>* 
Psa.  51  :i2,  13).  God  does  not  ask  an  unsaved  person  to  enter 
His  service.     His  servants  are  those  who  obey  Him  (Rom. 


THE  BIBLE  AND  CHRISTIAN  WORK  17 

6:16),  while  the  unsaved  one  is  a  "child  of  disobedience"  (Eph. 
2:2). 

2.  He  must  know  that  he  is  saved  (John  5  124;  I  John  5  :i2, 
13).  The  "hope  so"  and  the  "guess  so"  people  are  not  usually 
found  among  the  workers.  As  long  as  one  is  in  doubt  con- 
cerning his  own  salvation  he  cannot  do  much  toward  helping 
any  one  else. 

3.  He  must  be  kept  saved.  In  other  words,  he  must  be 
filled  with  the  Spirit.  This  is  a  definite  crisis,  and  is  God's 
method  of  maintaining  the  work  of  regeneration  and  going 
on  with  it.  It  is  a  positive  command  to  the  child  of  God  (Eph. 
5:18),  and  there  can  be  no  real  Christian  life  without  it.  We 
are  "kept  by  the  power  of  God"  (I  Pet.  1:5),  the  Holy  Spirit 
(Micah  3:8).  It  is  one  thing  to  be  born  of  the  Spirit  (John 
3:3-7;  Titus  3:5)  and  another  thing  to  be  filled  with  the 
Spirit,  the  one  making  the  sinner  a  child  of  God,  the  other 
giving  power  to  live  a  Christian  life  as  well  as  power  for 
service.  A  life  separated  and  yielded  to  God  and  filled  with 
the  Spirit  is  the  first  bit  of  real  service  that  a  Christian  can 
render  to  God  (Rom.  12:1,  2;  Luke  24:48,  49;  Acts  1  '.4,  5,  8). 
This  is  necessary  for  his  own  victorious  life,  without  which 
there  can  be  no  true  witness-bearing  (Acts  4  31 ;  Phil.  2  :i4~i6; 
Psa.  51  :io-i3).  The  filling  with  the  Spirit  is  an  ever-present, 
progressive,  continuous  action,  as  the  believer  is  connected  for 
that  definite  purpose  with  Jesus,  the  great  Reservoir. 

4.  He  must  have  boldness  and  power  for  service  and  testi- 
mony (compare  Acts  2:14-41;  4:8-12,  29-31  with  Matt.  26: 
58,  69-75).  These  are  some  of  the  results  of  being  filled  with 
the  Spirit.  After  the  disciples  had  been  pronounced  regener- 
ated (Luke  10:20;  John  13:10;  15:3)  and  had  been  trained 
and  appointed  as  witnesses  (Luke  24:45-48)  they  were  bidden 
to  tarry  and  receive  power  from  on  high.  "Ye  shall  receive 
power  after  that  the  Holy  Spirit  is  come  upon  you."  This  is 
the  baptism  with  the  Holy  Spirit  (Luke  24:49;  Acts  1  4,  5,  8), 
and  was  fulfilled  in  the  filling  with  the  Spirit  (Acts  2:4). 
Jesus  Himself  was  anointed  with  the  Spirit  for  power  before 
entering  His  public  ministry  (Luke  3:22;  4:1,  14;  Acts  10:38). 
How  much  more  does  the  worker  of  today  need  this  power ! 


18  THE  CHRISTIAN  WORKERS'  MANUAL 

5.  Being  Spirit-filled,  he  will  be  yielded  to  the  Spirit's  con- 
trol, and  in  every  way  obedient  to  Him.  The  Holy  Spirit,  an 
invisible  person,  needs  a  channel,  a  mouthpiece,  a  voice,  one 
whom  He  can  use  just  as  He  pleases.  He  is  the  Worker,  while 
the  individual  is  the  instrument  to  be  used,  and  any  self-will 
in  the  matter  hinders  the  work.  This  also  saves  from  the 
power  of  sin  in  the  life.  The  one  who  has  not  a  life  of  victory, 
and  joy  and  soul  rest  in  the  Holy  Spirit,  who  yields  to  every 
little  temptation,  who  grumbles  and  finds  fault,  and  who  acts 
as  the  unsaved  do — that  man  is  not  at  all  fitted  for  soul- 
winning.  It  is  the  overflow  life  that  reaches  other  lives  and 
makes  Christianity  attractive  (John  7:37-39). 

6.  He  must  have  love  for  souls.  No  one  can  win  souls 
who  does  not  love  them.  This  is  not  enthusiasm,  nor  is  it 
human  love  patched  up.  It  is  divine  love,  the  "love  of  God 
shed  abroad  in  our  hearts  by  the  Holy  Ghost"  (Rom.  5:5), 
the  "love  in  the  Spirit"  (Col.  1 :8),  which  is  the  "fruit  of  the 
Spirit"  (Gal  3:22).  It  is  the  same  love  that  sent  Jesus  to  die 
for  us  (I  John  4  :g,  10;  Eph.  5  12),  the  love  that  brings  hope  to 
the  sinner,  and  loves  him  into  loving  God. 

7.  He  must  believe  the  testimony  of  the  Word  concerning 
sin  and  the  doom  of  the  sinner  (Eph.  2:1-3,  12;  Psa.  9:17; 
Rom.  6:23,  and  many  others).  The  man  who  believes  that  his 
friend  is  in  danger  of  losing  his  life  will  not  be  long  in  plucking 
up  sufficient  courage  to  warn  him.  When  people  really  believe 
down  in  their  hearts  that  the  one  out  of  Christ  is  lost,  is  going 
down  to  eternal  hell,  and  that  no  power  but  the  blood  of  Jesus 
can  save  him,  there  will  be  more  earnestness  for  the  salvation 
of  souls.  The  worker  must  know  a  certain  amount  of  Bible 
doctrine. 

8.  He  must  know  his  Bible,  and  how  to  use  it.  The  Spirit 
is  the  author  of  the  Word  (II  Tim.  3:16,  17;  II  Pet.  1:21) 
and  He  is  also  the  teacher  (I  Cor.  2:13),  and  when  He  comes 
into  our  lives,  He  will  see  that  we  do  not  neglect  it.  The 
Word  of  God  is  called  the  "Sword  of  the  Spirit"  (Eph.  6:17). 
No  one  would  go  into  battle  without  some  sort  of  a  weapon 
with  which  to  fight.  The  Spirit  gives  us  His  sword,  or,  rather, 
He  wants  to  use  His  sword  through  us,  and  wants  us  to  fill 


THE  BIBLE  AND  CHRISTIAN  WORK  19 

our  hearts  and  minds  with  the  Word,  so  that  He  can  bring 
it  to  our  remembrance  when  needed.  We  may  argue  with  a 
man  all  day,  and  exhaust  our  store  of  logic,  rhetoric,  and 
brains,  but  that  will  not  bring  him  to  Jesus.  It  is  the  Word 
that  shows  men  their  sins  and  stops  their  mouths  (Rom. 
3:19,  20).  The  Word  is  the  heart-searcher  (Heb.  4:12),  the 
lamp  (Psa.  119:105),  and  the  hammer  which  breaks  the  hard 
heart  (Jer.  23:29),  and  it  will  not  return  unto  the  Lord  void 
(Isa.  55:10,  11).  But  we  must  know  how  to  use  the  Word. 
A  soldier  could  not  do  much  in  battle  if  he  did  not  know  how 
to  use  his  weapon.  The  Bible  is  our  tool  chest,  and  we  must 
know  what  tool  is  needed  for  a  certain  work  and  where  to 
find  it.  We  must  study  to  rightly  divide  the  Word  of  Truth 
(II  Tim.  2:15),  to  know  how  to  show  men  their  need  of  a 
Saviour,  to  show  them  Jesus  as  their  Saviour,  to  show  them 
how  to  receive  Him,  and  to  answer  excuses  and  objections. 
Do  not  read  the  first  chapter  of  Genesis  to  the  man  who  wants 
to  know  how  to  be  saved,  nor  the  twenty-third  Psalm  to  the 
man  who  does  not  believe  that  he  is  a  sinner. 

9.  He  must  believe  that  the  Bible  is  the  Word  of  God,  not  a 
bundle  of  traditions  and  inaccuracies  and  contradictions  (Psa. 
119:89,  140,  160;  II  Tim.  3:16,  17;  II  Pet.  1:19-21). 

10.  He  must  pray — not  say  prayers,  but  pray — earnestly, 
persistently,  continuously.  Ask  God  (1)  to  lead  to  the  per- 
sons to  whom  He  wishes  to  speak,  (2)  to  prepare  the  heart 
for  the  message,  (3)  to  guide  and  to  bring  to  remembrance 
the  parts  of  His  Word  He  wishes  to  use  in  this  special  case, 
(4)  to  give  power  to  discern  just  where  the  difficulty  lies  or 
what  the  excuse  is,  (5)  to  give  power  to  the  message  given, 
(6)  to  complete  the  work  already  begun.  Without  these  six 
things  the  workers*  efforts  will  be  in  vain. 


4.     REWARDS  FOR  SERVICE 

1.  Salvation,  or  eternal  life,  is  neither  wages  nor  reward  of 
merit.  It  can  neither  be  bought,  earned,  nor  merited.  It  is  a 
free  gift  (Rom.  3:24;  6:23,  R.  V.).    But  after  one  has  really 


20  THE  CHRISTIAN  WORKERS'  MANUAL 

been  born  into  God's  family;  has  received  the  gift  of  eternal 
life  and  the  gift  of  the  Holy  Spirit,  he  is  then  in  the  position 
to  work  for  God  and  to  receive  rewards  for  service  (I  Cor. 
3:8;  Mark  9:41). 

2.  We  are  saved  by  faith  and  kept  saved  by  faith  (Gal.  3 :26 ; 
Col.  2:6;  Eph.  3:17).  We  do  not  work  to  be  saved  nor  to 
be  kept  saved,  but  because  we  are  saved  and  have  the  Worker 
within  (Eph.  2:8-10;  Titus  3:5-8).  Notice  the  order  in  Titus 
2:11-14. 

3.  The  Epistles  were  written  to  Christians,  not  to  the  un- 
saved. The  third  chapter  of  I  Corinthians  is  one  of  the  work- 
er's chapters.    Note  a  simple  outline  of  it : 

(1)  Warning  against  carnality.  A  plea  for  spirituality 
and  a  warning  against  carnality  as  a  great  hindrance  to  Chris- 
tian work  (1-3). 

(2)  Warning  against  sectarianism.  Do  not  permit  a 
sectarian  feeling  to  enter  into  your  work.  Work  for  God,  not 
for  your  denomination  (4-8). 

(3)  Reward.     Every  worker  shall  be  rewarded  (8). 

(4)  The  worker's  relation  to  God  (9).  He  is  the  Worker. 
We  are  His  (1)  fellow-workers,  (2)  tilled  land,  (3)  building. 
He  is  the  Husbandman  (John  15:1).  The  land  must  be  well 
plowed  and  harrowed  before  He  will  put  His  seed  into  it. 

(5)  The  foundation  of  the  work.  Only  one  real  founda- 
tion, Jesus  Christ  (10,  11). 

(6)  Test  of  the  work.  Everyone's  work  must  be  tested 
by  fire.  Two  kinds  of  work:  (1)  That  which  fire  cannot 
destroy,  represented  by  gold,  silver,  precious  stones ;  (2)  that 
which  can  be  destroyed,  represented  by  wood,  hay,  stubble 
(12,  13). 

(7)  Result.  Reward  or  loss  (14,  15).  If  the  work  stands 
fire  the  worker  will  be  rewarded;  if  the  work  is  burned,  the 
poor  deluded  Christian  will  suffer  eternal  loss,  yet  he  himself 
will  be  saved,  empty-handed,  as  a  man  escapes  at  midnight 
from  a  burning  building.  This  has  no  reference  to  the  merely 
professing  Christian,  the  hanger-on,  who  does  absolutely 
nothing,  but  to  the  real  child  of  God,  the  overgrown  babe,  who 
is  ready  to   do   something  but,    following   the  popular  ideas 


THE  BIBLE  AND  CHRISTIAN  WORK  21 

which  spring  from  man's  fleshly  efforts,  is  deceived  as  to  what 
Christian  work  really  is. 

(8)  Warning  against  defiling  the  body,  the  temple  of 
God  and  the  dwelling-place  of  the  Holy  Spirit  (16,  17). 

(9)  Warning  against  worldly  wisdom  and  unfaithful  tes- 
timony (18-20). 

(10)  Warning  against  glorying  in  man   (21). 

(11)  The    great    incentive   to    work    (21-23).      "All    are 
yours ;  ye  are  Christ's ;  Christ  is  God's." 

4.  Some  of  the   Rewards  for   Christian   Service   are  as 
follows : 

(1)  A  crown  of  rejoicing  for  winning  souls  (I  Thes. 
2:19). 

(2)  A  crown  of  glory  for  feeding  God's  flock  (I  Pet.  5: 
2-4). 

(3)  An  incorruptible  crown  for  running  the  Christian 
race  well  (I  Cor.  9:24,  25). 

(4)  A  crown  of  life  for  enduring  temptation  and  being 
faithful  unto  death  (Jas.  1:12;  Rev.  2:10). 

(5)  A  crown  of  righteousness  for  fighting  the  good  fight, 
keeping  the  faith,  loving  His  appearing  (II  Tim.  4:7,  8). 

(6)  An  abundant  entrance  for  possessing  such  a  godly 
life,  such  a  life  in  God,  as  will  cause  us  to  be  neither  barren 
nor  unfruitful  (II  Pet.  1:4-11). 

5.  Warning  against  allowing  anyone  to  rob  us  of  our  crown 
(Rev.  3:11). 


5.     THE  SPIRIT,  THE  WORD,  AND  THE  WORKER 

1.  The  Holy  Spirit  is  a  person,  invisible,  in  order  that  He 
may  indwell  believers.  He  is  a  Worker,  but  He  generally 
works  through  the  people  of  God ;  a  Workman,  but  the  Word 
is  the  instrument  He  uses.  Therefore  the  Christian  worker 
must  be  diligent  in  studying  and  learning  the  Word  and  faithful 
in  giving  it  out,  thus  giving  the  Spirit  a  good,  fair  chance  to 
do  His  work. 

2.  The  Spirit  strives  and  convicts  of  sin  (Gen.  6:3;  John 


22  THE  CHRISTIAN  WORKERS'  MANUAL 

16:7,  8)  ;  the  Word  is  His  instrument  (Rom.  3:19,  20;  Eph. 

6:17). 

3.  The  Spirit  regenerates  (John  3:5,  8;  Tit.  3:5);  the 
Word  is  His  instrument  (I  Pet.  1 123;  Jas.  1  :i8). 

4.  The  Spirit  cleanses,  "by  the  Word"  (John  15:3;  Eph. 
5:26),  water  being  the  type  of  the  Spirit  (John  7:38,  39). 

5.  The  Spirit  bears  witness  to  our  sonship  through  the 
record,  the  Word  (I  John  5:6-11;  Rom.  8:16). 

6.  The  Spirit  instructs,  feeds,  edifies,  or  builds  up  (Neh. 
9:20;  John  14:16,  17,  26;  Acts  9:31)  ;  the  Word  is  His  in- 
strument (I  Pet.  2 \2)  Acts  20:32). 

7.  The  Spirit  sanctifies  (I  Pet.  1:2;  Rom.  15:16;  II  Thes. 
2:13)  ;  the  Word  is  His  instrument  (John  17:17;  Acts  20:32). 

8.  The  Spirit  gives  victory  over  the  enemy  (Isa.  59:19). 
We  have  victory  through  the  Word  (Psa.  17:4;  119:11). 
Compare  Luke  4:3-14. 

9.  The  Spirit  gives  power  to  obey  the  truth  (I  Pet.  1:22; 
Ezek.  36:27).    "Thy  Word  is  truth"  (John  17:17). 

10.  The  Spirit  gives  liberty  (II  Cor.  3  :ij)  ;  the  Word  gives 
liberty  (Psa.  119:45;  John  8:32). 

11.  The  Spirit  is  truth  and  "the  Spirit  of  Truth"  (I  John 
5:6;  John  14:17;  15:26;  16:13)  5  tne  Word  is  truth  and  the 
"Word  of  Truth"  (John  17:17;  Eph.  1:13;  II  Tim.  2:15). 

12.  The  Spirit  is  the  source  of  joy  (Gal.  5  :22;  I  Thes.  1 :6; 
Acts  13:52)  ;  the  Word  is  the  source  of  joy  (Jer.  15:16). 

13.  The  Spirit  is  the  source  of  peace  (Gal.  5:22;  Rom.  14: 
17;  15:13)  ;  the  Word  is  the  source  of  peace  (Psa.  119:165). 

14.  The  Spirit  is  the  source  of  faith  (Gal.  5:22;  Acts  6:5; 
11 :24;  II  Cor.  4:13)  ;  the  Word  is  the  "Word  of  Faith"  (Rom. 
10:8). 

15.  The  Spirit  is  the  "Spirit  of  Life"  (Rom.  8:2);  the 
Word  is  life  and  the  "Word  of  Life"  (John  6 163 ;  Phil.  2  :i6). 

16.  The  Spirit  is  the  Comforter  (John  14:26;  15  :26;  16:7)  ; 
the  Word  is  a  source  of  comfort  (Rom.  15:4;  Psa.  119:50,  52). 

17.  The  Spirit  is  the  "Spirit  of  Wisdom  and  Understand- 
ing" (Isa.  11  \2)  ;  the  Word  gives  wisdom  and  understanding 
(Psa.  119:98-100,  130). 

18.  The  Spirit  is  the  "Spirit  of  Grace"  (Heb.  10:29)  ;  the 


THE  BIBLE  AND  CHRISTIAN  WORK  23 

Word  is  beautifully  called  the  "Word  of  His  Grace"   (Acts 
20:32). 

19.  The  Spirit  is  the  Author  of  the  Word  (II  Tim.  3:16, 
17;  II  Pet.  1:21). 

20.  The  Spirit  is  the  Teacher  (John  14:26;  I  Cor.  2:13); 
the  Word  is  His  textbook  (II  Tim.  2:15).  We  must  use  the 
textbook,  be  teachable,  study,  learn. 

21.  The  Spirit  gives  boldness  in  speaking  the  Word  (Acts 

4:31). 

22.  The  Spirit  gives  power  to  the  preaching  of  the  Word 
and  makes  it  effective  (I  Cor.  2:4,  13;  I  Thes.  1 :5). 

23.  God  has  provided  these  items  in  His  great  plan  of  re- 
demption ;  Jesus  purchased  them  by  His  blood ;  the  Holy  Spirit 
is  the  Workman  who  does  the  work  and  makes  them  real; 
the  Word  is  the  instrument  by  means  of  which  the  work  is 
accomplished,  and  the  Christian  worker  scatters  the  Word. 


6.     OUR  BIBLE 

1.  The  Bible  is  the  Word  of  God.  It  is  a  message  from 
God  by  the  Spirit  to  men.  It  is  God  speaking  (1)  by  the 
prophets  (Heb.  1:1;  Luke  1:68-70;  Rom.  1:2),  (2)  by  the 
Son  (Heb.  1:2),  (3)  by  those  who  heard  Him  (Heb.  2:3,  4), 
(4)  by  Paul  (I  Thes.  2:13).  These  four  points  cover  the 
entire  Bible. 

2.  The  Holy  Spirit  is  the  Author  of  the  entire  Bible.  This 
is  what  is  really  meant  by  Inspiration,  which  is  the  inbreathing 
of  God  into  men,  thus  qualifying  them  to  receive  and  com- 
municate divine  truth.  A  strong  text  on  Inspiration  is  II  Tim. 
3:16,  17,  where  the  word  translated  "given  by  inspiration  of 
God"  means  God-breathed,  or  given  by  God  through  the 
Spirit.  See  also  II  Pet.  1:21;  I  Pet.  1:10,  11;  II  Sam.  23:1, 
2;  Acts  1:16;  28:25,  and  others.  The  writers  of  the  Bible 
were  God-inspired  men  in  order  that  they  might  give  us  a 
God-inspired  Book. 

3.  The  Bible  is  one  book,  having  one  subject,  one  author, 
many  writers.    It  contains  sixty-six  "books,"  but  so  perfect  is 


24  THE  CHRISTIAN  WORKERS'  MANUAL 

the  unity  and  harmony  of  thought  and  purpose  which  runs 
throughout,  that  it  is,  in  a  real  sense,  one  book  with  sixty-six 
great  chapters.  The  one  subject  which  runs  through  the  whole 
Bible  in  a  progressive  way,  enlarging  and  developing  as  it  goes, 
is  Redemption.  The  one  Author  is  the  Holy  Spirit,  although 
He  used  many  writers — thirty-five  or  more. 

4.  The  Bible  student  and  Christian  worker  should  have  a 
general  knowledge  of  the  contents  of  the  Bible  as  a  whole, 
as  well  as  a  general  knowledge  of  the  contents  of  the  separate 
books.  In  order  that  he  may  be  able  to  use  the  Word  of  God, 
and  do  personal  work,  he  should  learn  the  names  of  the 
books  of  the  Bible  by  groups  and  in  the  order  in  which  they 
are  placed.  He  should  be  so  proficient  in  this  that  he  will  be 
able  to  tell  immediately  what  book  precedes  a  certain  book  or 
follows  another  without  depending  upon  a  thumb  index  or  the 
list  in  the  front  of  the  Bible. 

5.  The  Bible  is  God's  message  through  the  Holy  Spirit 
through  men  to  men.  We  are  to  "make  all  men  see"  (Eph. 
3  :6~9).  The  Bible  is  literature,  but  it  is  a  thousand  times  more 
than  literature;  it  is  life,  the  living  Word  of  the  living  God 
(John  6:63;  Heb.  4:12).  It  will  stand  forever  (I  Pet.  1:24, 
25;  Matt.  5:18;  24:35).  Learn  it  as  such  and  give  it  out  as 
such,  not  apologetically  nor  half-heartedly,  but  boldly,  in  the 
power  of  the  Spirit,  with  full  confidence  that  it  will  do  the 
work  and  not  return  to  Him  void  (Isa.  55:10,  11). 


THE  BIBLE  AND  CHRISTIAN  WORK  25 


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II:    SIN 

g.    MAN'S  STATE  BY  NATURE 

1.  Man  was  created  in  the  image  of  God  (Gen.  1:26,  27; 
5:1).  Since  God  is  spirit  (John  4:24),  invisible  (John  1  :i8; 
Col.  1:15),  and  has  no  material  form,  the  "image"  is  not 
physical,  but  moral  and  spiritual.  It  is  described  as  "righteous- 
ness and  true  holiness"  (Eph.  4:24).  Also  full  knowledge 
(Col.  3:10),  moral  uprightness  (Eccl.  7:29),  glory  (II  Cor. 
3:18).  Man  was  created  for  the  glory  of  God  (Isa.  43:7). 
All  this  shows  man  as  God  made  him. 

2.  Adam  fell  (Gen.  3:1-13)  and  by  the  fall  received  a  cor- 
rupt nature.  In  this  condition  he  begat  sons  "in  his  own 
(sinful)  likeness,  after  his  image"  (Gen.  5:3),  and  thus  that 
corrupt  nature  was  transmitted  to  his  descendants  (Rom.  5  :i2; 
I  Cor.  15:22;  Gen.  6:12).  So  God's  testimony  concerning 
man  is  that  he  is 

(1)  Born  in  sin  (Psa.  51:5). 

(2)  Born  unclean  (Job  14:1,  4;  15:14;  25:4). 

(3)  Astray  as  soon  as  born  (Psa.  58:3). 

(4)  Evil  from  youth   (Gen.  8:21). 

(5)  A  transgressor  from  birth  (Isa.  48:8). 

(6)  Born  of  the  flesh  and  must  be  born  again   (John 

3:5-7)- 

3.  Notice  some  of  God's  statements  concerning  the 
natural  heart.     This  is  man  as  sin  made  him. 

(1)  Only  evil  continually  (Gen.  6:5).  Note  margin, 
"every  imagination,  purpose,  and  desire  of  the  thoughts  of 
his  heart  was  only  evil  continually."  This  describes  the  "days 
of  Noah."    Compare  Matt.  24:37. 

(2)  Deceitful  above  all  things,  desperately  wicked  (Jer. 
17:9). 

29 


so 


THE  CHRISTIAN  WORKERS'  MANUAL 


(3) 
15=19)- 
(4 
(5 
(6 
(7 
(8 

(9 
(10 

(11 
(12 

(13 
(14 
(15 
(16 
101:5). 

(17 
(18 

(19 

(20 

(21 

(22 

(23 

(24 


The  seat  and  source  of  sin  (Mark  7:20-23;  Matt. 

Hard  (Rom.  2:5;  Mark  10:5;  Zech.  7:12). 

Impenitent  (Rom.  2:5). 

Blind  (Eph.  4:18). 

Stony  (Ezek.  11:19;  36:26). 

Rebellious  (Jer.  5:23). 

Controlled  by  the  devil  (John  13:2). 

Covetous  (Jer.  22:17;  II  Pet.  2:14). 

Far  from  God  (Isa.  29:13;  Matt.  15:8). 

Foolish  (Rom.  1:21;  Pro  v.  12:23;  22:15). 

Darkened  (Rom.  1:21). 

Double  (Psa.  12:2). 

Idolatrous  (Ezek.  20:16). 

Proud   (Ob.  3;   Isa.  9:9;  Prov.   16:5;  21:4;  Psa. 


Froward  (Psa.  101  '.4;  Prov.  11 :2o;  17:20). 

Wicked  (Deut.  15:9). 

Devising  mischief  (Psa.  28:3;  140:2). 

Faint  (Isa.  1:5). 

Evil  (Jer.  7:24;  11:8;  16:12). 

Deceitful  (Jer.  14:14;  23:26). 

Deceived  (Isa.  44:20). 

By  nature  children  of  wrath  (Eph.  2:3). 

4.  Heart,  in  these  and  many  other  texts,  is  not  the  physical 
organ,  but  the  seat  of  the  affections,  passions,  will,  moral 
character,  spiritual  life. 

5.  The  sinner  does  wicked  deeds,  thinks  evil  thoughts,  goes 
to  bad  places,  and  rejects  Jesus  Christ  because  he  has  an  evil 
heart,  and  it  is  the  business  of  the  Christian,  not  to  excuse 
him,  nor  to  persuade  him  to  turn  over  a  new  leaf  or  to  quit 
doing  this  or  that  or  going  here  or  there,  but  to  show  him  his 
need  of  a  new,  clean  heart  (Psa.  51  :io).  No  amount  of  cul- 
ture, refinement,  education,  sociology,  socialism,  or  religious 
profession  can  change  man's  nature. 


SIN  31! 

10.    MAN  AND  HIS  FALL 

Genesis  1-3 

1.  Man  as  God  Made  Him  (1:26  Ch.  2). 

(1)  Created  in  the  image  and  likeness  of  God  (1  '.26,  27). 

(2)  Blessed   (1:28). 

(3)  His  mission  and  authority.   (See  Psa.  8 ;  Heb.  2 :6-8.) 

1.  Replenishing  (1:28). 

2.  Subduing  (1 128). 

3.  Ruling  (1 :26,  28). 

4.  Appropriating  (1:29,  30;  2:9,  16). 

5.  Naming  (2:19,  20;  3:20). 

(4)  His  food  (1 129). 

(5)  God's  work  very  good  ( 1 :3i). 

(6)  Reason  for  man's  creation  (2:4-6). 

(7)  His  formation,  or  his  creation  in  detail  (2:7). 

(8)  His  home  (2:8-14). 

(9)  His  occupation  (2:15).  "Keep"  means  watch  or 
guard  from  a  possible  enemy  or  assailant.  Was  this  neces- 
sary?    See  chapter  3. 

(10)  His  test  (2:16,  17).    Permission,  prohibition,  penalty. 

(11)  His  help  meet  (2:18-25). 

2.  His  temptation,  fall  and  results  (Chap.  3). 

( 1 )  The  tempter  ( 1 ) .  A  real  serpent,  perverted  by  Satan 
and  used  as  his  instrument.  (See  II  Cor.  11  .'3.)  Satan's  four 
names  (Rev.  12:9;  20:2). 

(2)  The  temptation  (1-5). 

1.  First  step.  The  woman  listening,  apparently  alone, 
unprotected,  and  near  the  forbidden  spot. 

2.  The  serpent's  insinuating  question.  (1)  An  ap- 
parently innocent  question,  but  an  insinuated  doubt  of  God's 
word,  "Hath  God  said?"  (2)  Questioning  the  love  and  justice 
of  God,  magnifying  the  one  prohibition,  and  minimizing  the 
extensive  permissions. 

3.  Second  step.  The  woman  replying  to  and  parleying 
with  the  slanderer.  She  showed  that  she  understood  the  words 
of  2:16,  17. 


32  THE  CHRISTIAN  WORKERS'  MANUAL 

4.  Third  step.  Tampering  with  the  Word  of  God.  She 
left  out  "every"  and  " freely,"  put  in  "neither  shalt  thou  touch 
it,"  and  softened  "in  the  day  thou  eatest  thereof  thou  shalt 
surely  die"  to  "lest  ye  die."     (Compare  3  :2,  3  with  2:17.) 

5.  The  serpent  contending.  (1)  An  open  denial  of  the 
doctrine  of  punishment  for  sin,  and  accusing  God  of  lying. 
(2)  A  bold  accusation.  Accusing  God  of  selfishness,  jealousy, 
and  a  determination  to  degrade  and  lord  it  over  his  creatures 

(4,5)- 

(3)  Effects  of  the  temptation.     The  Fall  (6).     Verse  5 

captured  the  woman. 

1.  Believing  the  tempter.    She 

Saw  that  the  tree  was  (see  I  John  2:16) 

(1)  Good  for  food — "lust  of  the  flesh." 

(2)  Pleasant  to  the  eyes — "lust  of  the  eyes." 

(3)  Desirable  to  make  one  wise — "pride  of  life." 

2.  Obeying  the  tempter.     She 

(1)  Took  of  the  fruit. 

(2)  Ate.     Woman  yielded. 

3.  Becoming  a  tempter.     She 

(1)  Gave  to  husband. 

(2)  Husband  ate.    Man  yielded. 

Eve  was  deceived;  Adam  was  not  (I  Tim.  2:14).  He  dis- 
obeyed with  open  eyes,  deliberately,  instead  of  trying  to  help 
his  wife  and  asking  pardon  for  her  and  protection  for  himself. 
To  him  were  the  prohibition  and  warning  given  (2  :i6,  17)  ; 
he  was  the  head  of  the  race,  and  he  brought  sin  upon  the  race 
(Rom.  5:12,  16-19). 

(4)  Results  of  the  fall  (7-10)  :  (1)  Knowledge  of  sin. 
(2)  Shame.  (3)  Fear.  (4)  Separation  from  God.  (5) 
Works.    They  had  a  covering  of  their  own  manufacture. 

(5)  Trial  and  confession  (9-13). 

1.  God's  call  (9). 

2.  Adam's  confession  (10).    He  heard,  feared,  hid. 

3.  God's  two  questions  (n). 

4.  The  man  placed  the  blame  upon  the  woman  and,  in- 
directly, upon  God  (12). 

5.  The  woman  placed  the  blame  upon  the  serpent  (13). 


SIN  33 

A  sullen  acknowledgment,  but  no  confession,  no  sorrow,  no 
repentance,  no  plea  for  pardon. 

(6)  The  penalty   (14-19,  22-24). 

1.  Upon  the  serpent  as  a  serpent  (14).  (1)  Cursed 
above  all  animal  life.  (2)  Crawl  on  belly.  (3)  Eat  dust 
forever. 

2.  Upon  the  serpent  as  Satan  (15).  (1)  Enmity  be- 
tween him  and  the  woman.  (2)  Enmity  between  his  seed 
and  hers.     (3)  Head  bruised.     (4)  Heel  bruiser. 

3.  Upon  the  woman  (16).  (1)  Sorrow.  (2)  Sub- 
jection. 

4.  Upon  the  man  (17-19).  (1)  Ground  cursed  for  his 
sake.  (2)  Lifelong  sorrow  in  eating  the  fruit  of  the  ground. 
(3)  Battle  with  thorns  and  thistles.  (4)  Eat  the  product  of 
the  field.  (5)  Lifelong  hard  labor  and  sweat.  (6)  Physical 
death.  Note  the  clear  and  emphatic  reason.  He  had  boldly 
and  deliberately  listened  to  his  wife  rather  than  to  God,  and 
had  disobeyed  a  plain,  positive  command. 

5.  Upon  the  ground  (17,  18).  (1)  Cursed.  (2) 
Thorns.     (3)  Thistles. 

6.  Adam  and  Eve  expelled  from  the  Garden  (2^,  24). 

(7)  The  Remedy. 

1.  Redeemer  promised  (15). 

2.  Life.    Meaning  of  the  name  "Eve"  (21). 

3.  Blood.     Coats  of  skin  (21).     See  Lev.  17:11. 

4.  Grace.  Guarding  the  tree  of  life,  so  as  not  to  allow 
them,  in  their  fallen  condition,  to  eat  of  the  tree  of  life  and 
thus  live  forever  in  sin  (22-24). 


11.    "THE  TURPITUDE   OF   MAN'S   ORIGINAL 
TRANSGRESSION" 

1.  "All  sin  is  a  transgression  of  God's  law  and  a  contempt 
of  His  authority;  but  if  we  will  consider  the  nature  of  man's 
original  transgression,  and  the  circumstances  under  which  it 
was  committed,  we  will  see  that  it  was  a  crime  of  the  greatest 
enormity.    As  to  its  nature,  it  was  not  merely  disobedience  to 


34  THE  CHRISTIAN  WORKERS'  MANUAL 

divine  law  on  the  part  of  the  offender.  It  was  gross  infidelity, 
in  believing  the  devil  rather  than  God;  discontent  and  envy, 
in  thinking  that  God  had  denied  him  what  was  essential  to 
his  happiness;  prodigious  pride,  in  desiring  to  be  like  God; 
sacrilegious  theft  in  purloining  what  God  had  reserved  to  Him- 
self as  a  token  of  His  sovereignty;  suicide  and  murder,  in 
bringing  death  upon  himself  and  upon  all  his  posterity. 

2.  "But  let  us  notice  a  few  of  the  circumstances  under  which 
man  committed  this  first  transgression.  It  was  in  full  view 
of  the  benevolence  of  the  great  Creator,  who  had  bestowed 
upon  him  everything  that  was  necessary  for  the  perfection 
and  perpetuation  of  his  happiness.  It  was  against  the  clearest 
convictions  of  conscience  and  with  a  mind  fully  illuminated  by 
the  Divine  Spirit.  The  act  was  committed  in  the  very  presence 
of  God,  with  a  will  sufficiently  fortified  to  resist  temptation, 
and  without  any  compulsion  whatever.  Trifling,  therefore,  as 
this  act  may  be  regarded  by  the  thoughtless  and  profane,  it 
was  a  sin  of  the  deepest  dye,  and  justly  merited  the  punish- 
ment which  fell  upon  its  guilty  author"  (Wakefield). 


12.    WHAT  IS  SIN? 

I.  Scripture  statements. 

( i)   Coming  short  of  the  glory  of  God,  the  object  of  man's 
creation  (Rom.  3:23;  Isa.  43:7). 

(2)  Transgression  of  the  law  (I  John  3:4,  R.  V.  "law- 
lessness"). 

(3)  All  unrighteousness  (I  John  5:17). 

(4)  Knowing  to  do  good  and  doing  it  not  (Jas.  4:17). 

(5)  The  thought  of  foolishness  (Prov.  24:9). 

(6)  The  imaginations  of  the  thoughts  of  the  unregenerate 
heart  (Gen.  6:5;  8:21). 

(7)  Whatever  is  not  of  faith  (Rom.  14:23). 

(8)  A  haughty  look,  a  proud  heart,  the  plowing  of  the 
wicked  (Prov.  21:4). 

(9)  Having  respect  of  persons   (Jas.  2:9.     See  verses 

1-8). 


SIN  35 

(10)  Rejecting  Jesus  (John  16:9). 

(11)  Rebellion  and  stubbornness  (I  Sam.  15:23). 

(12)  Disobedience  (Jer.  3:25;  40:3;  44:23). 

(13)  Backsliding  (Jer.  14:7). 

(14)  Speaking  against  God  (Lev.  24:15;  Num.  21:7). 

(15)  Despising  one's  neighbor  (Prov.   14:21). 

2.  These  fifteen  statements,  taken  together,  would  form  a 
scripture  definition  of  sin. 

3.  "Sin  is  any  want  of  conformity  unto,  or  transgression  of, 
the  law  of  God"   (Westminster  Catechism). 

4.  The  Old  and  New  Testaments  have  four  prominent 
words:  transgression,  sin,  iniquity,  evil. 

(1)  The  words  for  "transgression"  mean  a  passing  over, 
violation  (of  law),  rebellion.  Here  may  also  be  placed  the 
two  (Greek)  words  translated  "disobedience"  (three  times 
each) . 

(2)  The  words  for  "sin"  are  more  general  and  mean 
missing  the  mark,  wandering  from  a  marked  out  path  of 
uprightness  and  honor,  doing  or  going  wrong. 

(3)  The  Old  Testament  word  for  "iniquity"  means 
crookedness  as  opposed  to  straightness  and  uprightness,  that 
which  is  wrong  as  opposed  to  that  which  is  right.  In  the  New 
Testament  two  words  are  used.  One  is  translated  "iniquity" 
eleven  times  and  means  lawlessness,  contempt  and  violation 
of  law.  The  other  means  unrighteousness  and  is  translated 
"iniquity"  six  times  and  "unrighteousness"  sixteen  times. 

(4)  The  words  for  "evil"  mean  badness,  wickedness,  de- 
pravity. One  of  them  is  also  translated  "malice"  and 
"maliciousness"  eight  times. 

5.  There  is  also  a  New  Testament  Greek  word  which  means 
a  falling  aside,  deviation  from  the  right  path,  and  is  trans- 
lated "trespass"  eight  times  and  "offense"  seven  times.  It  is 
also  translated  "sin"  in  Eph.  1:7;  2:5;  Col.  2:13;  "fault"  in 
Gal.  6:1;  Jas.  5:16;  "fall"  in  Rom.  11:11,  12. 

6.  Transgression  (to  step  across)  is  the  act  of  breaking, 
or  violating,  a  law.  Where  there  is  no  law  there  is  no  trans- 
gression, although  there  may  be,  and  is,  sin  (Rom.  4:15  ;  5  :i4). 
The  law  was  given  by  Moses  on  Mount  Sinai  (John  1  :iy;  Ex. 


36  THE  CHRISTIAN  WORKERS'  MANUAL 

19,  20,  etc.).  Therefore,  strictly  speaking,  there  was  no  trans- 
gression from  Adam  to  Moses.  And  yet  death,  the  penalty  for 
sin,  reigned  from  Adam  to  Moses.  This  was  because  to  Adam 
exclusively  a  law  was  given  (Gen.  2:17)  which  he  transgressed, 
thus  giving  him  a  sinful,  depraved  nature  which  was  trans- 
mitted to  his  descendants  (Rom.  5  .'12-14;  I  Cor.  15:22).  This 
sinful  nature  caused  the  people  to  transgress  the  law  when  it 
was  given. 

7.  We  sometimes  make  a  distinction  between  sin  and  sins. 
See  I  John  1 :8,  9. 

(1)  Sin  is  a  state,  and  refers  to  the  depraved  nature  re- 
ceived from  Adam. 

(2)  Sins  are  acts,  the  results,  or  fruit,  of  the  sinful 
nature  (Mark  7:21-23). 

8.  Sin  includes  guilt  and  pollution. 

(1)  Guilt  is  a  term  used  with  reference  to  the  justice  of 
God,  and  means :  ( 1 )  Crime  or  blameworthiness,  wickedness ; 
(2)  the  obligation  to  suffer  punishment  for  disobedience  (Rom. 

3:i9). 

(2)  Pollution  is  a  term  used  with  reference  to  the  holi- 
ness of  God,  and  means  physical  and  moral  impurity,  un- 
cleanliness,  defilement,  corruption,  unfitness  for  intercourse 
with  God  or  for  any  sacred  use  (Isa.  1.4-6). 

9.  Sin  may  be  divided  into  two  classes — original  and 
actual. 

(1)  Original  sin  is  the  native  depravity  of  the  heart, 
that  want  of  conformity  of  the  heart  to  divine  will,  and  that 
corruption  of  moral  nature  which  is  the  effect  of  Adam's 
apostasy,  and  which  manifests  itself  in  moral  agents  by  positive 
acts  of  disobedience  to  the  divine  will. 

(2)  Actual  sin  is  the  act  of  a  moral  agent  in  violating  a 
law.  This  is  the  same  as  transgression.  It  may  be  done  ignor- 
antly  or  knowingly. 

10.  Crime  is,  actually  speaking,  any  violation  of  the  law, 
human  or  divine;  but  it  is  now  generally  understood  to  mean 
violation  of  the  laws  of  the  state,  such  as  murder,  theft,  etc. 
Many  a  person  thinks  that  because  he  is  not  a  criminal,  he  is, 
therefore,  not  a  sinner. 


SIN  37 

ii.  Vice  is  the  habitual  gratification  of  a  debasing  appetite 
or  passion,  such  as  intemperance,  sensuality. 

12.  Total  depravity  is  the  entire  absence  of  holiness  and 
lack  of  appreciating  God  as  Creator,  Keeper,  Redeemer,  Ruler, 
etc.;  the  total  separation  of  the  soul  from  God  so  that  the 
person  neither  knows  Him,  nor  seeks  after  Him,  nor  lives 
for  His  glory.  This  does  not  mean  that  all  men  are  equally 
wicked,  nor  that  they  are  as  bad  as  they  can  be,  nor  yet  that 
they  are  utterly  destitute  of  every  moral  virtue.  Many  a  man 
is  outwardly  moral  and  honest  and  "good"  in  the  eyes  of  the 
world,  and  yet  he  is  totally  depraved.  The  unregenerate  heart 
cannot  be  otherwise  (Rom.  8:7,  8;  Eph.  4:22). 


13.     LISTS  OF  SINS 

I.  There  are  in  the  New  Testament  no  less  than , twenty-one 
J'sts  of  sins,  as  follows: 

(1)  Seven  which  come  from  the  natural  heart  and  defile 
(Matt.  15:18-20). 

(2)  Thirteen  which   come   from  the  natural  heart  and 
defile  (Mark  7:21-23). 

(3)  Twenty-three   which   bring   the    judgment   of    God 
(Rom.  1 :2Cj-32). 

(4)  Seven  which  Christians  must  not  do   (Rom.   13:13, 

i4.) 

(5)  Six  with  which  Christians  must  not  associate  (I  Cor. 

(6)  Ten  which  bar  from  the  kingdom  of  God  (I  Cor. 
6:9,  10). 

(7)  Eleven  from  which  Christians  must  turn  away  (II 
Cor.  12:20,  21). 

(8)  Seventeen  which  bar  from  the  kingdom  of  God  (Gal. 
5:19-21).     The  works  of  the  flesh. 

(9)  Nine  in  which  the  unsaved  live  and  in  which  Chris- 
tians must  not  live  (Eph.  4:17-19). 

(10)  Nine  which  Christians  must  put  away   (Eph.  4:25, 
28,  29,  31). 


38  THE  CHRISTIAN  WORKERS'  MANUAL 

(n)   Six  which  must  not  be  named  as  existing  among 
Christians  (Eph.  5:3,  4). 

(12)  Four  which  bar  from  the  kingdom  of  God  and  of 
Christ  and  which  bring  the  wrath  of  God  (Eph.  5  15,  6). 

(13)  Six  which  Christians  must  mortify,  and  which  bring 
the  wrath  of  God  (Col.  3:5,  6). 

(14)  Six  which  Christians  must  put  off  (Col.  3:8,  9). 

(15)  Fourteen  for  which  the  law  was  given  (I  Tim.  1:9, 

10). 

(16)  Nineteen  from  which  Christians  must  turn  away  (II 
Tim.  3:1-5). 

(17)  Nine  from  which  Christians  are  saved  (Titus  3:3-5). 

(18)  Five  which  Christians  must  lay  aside  (I  Pet.  2:1). 

(19)  Seven  sins  of  the  flesh  in  which  Christians  used  to 
live  (I  Pet.  4:2-4). 

(20)  Eight  which  condemn  to  the  lake  of  fire  (Rev.  21 :8). 

(21)  Six  which  bar  from  the  tree  of  life  and  the  holy  city 
(Rev.  22:14). 

2.  The  total  is  202.  Some  are  found  in  more  than  one  list, 
but  there  are  103  different  sins  in  the  twenty-one  lists. 

3.  In  six  lists  (5,  6,  11,  15,  20,  21)  sinners  are  mentioned  for 
sins.  There  are  two  (1,  2)  lists  of  sins  which  defile,  one  (3) 
which  brings  the  judgment  of  God,  four  (6,  8,  12,  21)  which 
bar  from  the  kingdom  of  God  and  the  tree  of  life,  two  (12,  13) 
which  bring  the  wrath  of  God,  and  one  (20)  which  condemns 
to  the  lake  of  fire.  Thus  nine  lists,  49  different  sins,  are  di- 
rectly mentioned  as  condemning  to  perdition.  The  remaining 
twelve  lists  of  sins,  which  Christians  must  neither  do  nor  asso- 
ciate with,  contain  108  sins  but  only  54  different  ones ;  that  is, 
54  of  them  have  already  been  mentioned  in  the  lists  of  damning 
sins.  Every  one  of  these  twelve  lists  contains  at  least  3  sins 
which  are  also  in  the  lists  of  damning  sins,  except  two  (4,  17) 
which  contain  but  2.  Thus  it  is  safe  to  avoid  every  one  of  the 
103  sins. 

4.  Some  are  mentioned  in  several  lists;  "covetousness"  (lit., 
a  greedy  desire  to  have  more)  is  found  in  eight  lists  (2,  3,  5, 
6,  9,  11,  12,  13).  "Covetous"  (16)  makes  nine  but  it  is  from 
another  word  and  means  loving  silver.    "Idolatry"  also  occurs 


SIN  39 

in  eight  lists  (5,  6,  8,  12,  13,  19,  20,  21)  ;  "fornication,"  in  thir- 
teen (1,  2,  3,  5,  6,  7,  8,  11,  12,  13,  15,  20,  21)  ;  "murder/'  in 
six  (1,  2,  3,  8,  20,  21)  ;  "uncleanness,"  in  six  (7,  8,  9,  11,  12, 
13)  ;  "blasphemy"  (1,  2,  10,  14,  16)  ;  "lasciviousness"  (2,  4,  8, 
9,  18),  "lying"  (10,  14,  15,  20,  21),  "malice"  (3,  10,  14,  17, 
18),  in  five  each;  "drunkenness"  (4,  5,  6,  8),  "envy"  (3,  8,  17, 
18),  "wrath"  (7,  8,  10,  14),  "strife"  (3,  4,  7,  8),  in  four  each; 
and  so  on. 

Note. — Counts  are  taken  from  the  Greek  words,  not  the  English 
translations. 


14.     THE  THREE  CLASSES  OF  SINNERS 

1.  Romans  is  the  first  of  the  doctrinal  epistles  and  deals  with 
first  principles.  After  the  introduction,  stating  the  writer, 
theme,  address,  salutation,  some  personal  references,  and  key 
verse  (1:1-17),  the  subject  of  the  universality  of  sin  is  fully 
discussed  (1:18  to  3:23).  Three  classes  of  sinners  are  de- 
scribed (1  :i8  to  2:29).  There  are  no  more.  Every  unsaved 
person  on  earth  may  be  located  in  one  of  these  three  classes. 
Compare  the  three  classes  of  people  in  I  Cor.  10 132. 

I.  The  Gentile,  or  heathen  world,  the  out-and-out  sinner, 
he  who  is  a  sinner  and  admits  it  (1 118-32). 

1.  He  is  under  the  wrath  of  God  because  he  (1)  is  un- 
godly, (2)  is  unrighteous,  (3)  holds  the  truth  in  unrighteous- 
ness (18). 

2.  He  has  an  innate  knowledge  concerning  God  (19, 
20). 

3.  He  proves  his  foolishness  by  his  professed  wisdom 
which  substitutes  his  own  devices  for  God's  way  (21,  22). 
This  plunges  him  into  the  darkness  of  idolatry  (23-25),  gross 
sensuality  (26,  27),  and  various  forms  of  sin  (28-31).  "This 
is  Paul's  general  survey  of  the  religious  history  of  the  race 
from  the  beginning"  (Stifler). 

4.  He  is  under  the  judgment  and  wrath  of  God.  He 
knows  the  judgment  of  God  and  the  penalty  for  sin;  yet  he 
continues  in  his  sins  and  has  pleasure  in  those  who  deliberately 
practice  sins  (32). 


40  THE  CHRISTIAN  WORKERS'  MANUAL 

II.  The  so-called  moral  man,  the  self-righteous  sinner, 
he  who  makes  no  profession  and  thinks  that  he  needs  no  salva- 
tion (2:1-16). 

1.  He  is  inexcusable  (1). 

2.  He  is  a  critic  and  judges  others  (1).  In  so  doing 
he  condemns  himself,  for 

3.  He  is  guilty  of  the  same  things  (1).    See  Rom.  1 128- 

32. 

4.  He  is  condemned  (2,  3).  He  is  under  the  judgment 
of  God,  from  which  there  is  no  escape. 

5.  He  is  self-righteous  (4).  He  despises  the  riches  of 
(1)  God's  goodness,  (2)  His  forbearance,  (3)  His  longsuffer- 
ing;  not  realizing  that  this  very  goodness  of  God  was  designed 
to  lead  him  to  repentance.  He  thinks  that  he  needs  no  re- 
pentance. 

6.  He  is  doomed  (5).  He  is  (1)  hard-hearted,  (2) 
impenitent-hearted,  (3)  treasuring  up  for  himself  (piling  up 
as  a  miser  does  his  treasures)  wrath  against  the  day  of  wrath, 
and  (4)  is  rushing  on  to  the  severe  and  just  judgment  of  God. 

7.  He  is  helpless.  The  conditions  upon  which  he  can  be 
saved  without  Christ  (6-11).  (1)  If  he  thinks  he  does  not 
need  the  grace  of  God  but  will  take  his  chances  on  his  own 
merits  and  the  "render"  basis,  God  will  meet  him  and  render 
to  him  eternal  life  if  he  can  prove  that  he  has,  by  patient  con- 
tinuance in  wrell  doing  (that  is,  has  never  done  anything  evil) 
sought  for,  and  is  seeking  for  glory  (of  God),  honor,  and 
immorality.  (2)  But  if  he  (a)  is  contentious  (which  he  surely 
is,  contending  for  his  own  goodness  and  against  his  need  of 
salvation  through  Christ),  and  (b)  does  not  obey  the  truth 
(Acts  17:30,  31),  but  (c)  obeys  unrighteousness,  and  (d)  does 
evil,  God  will  render  indignation,  wrath,  tribulation,  and 
anguish  to  him,  whether  he  be  Jew  or  Gentile.  But  (3)  He 
will  render  glory,  honor,  and  peace  to  everyone  who  does  good 
(but  see  3:12),  whether  he  be  Jew  or  Gentile.  For  (4)  there 
is  no  respect  of  persons  with  God — on  the  render  basis. 

8.  This  is  one  of  the  most  magnificent  and  tremendous 
arguments  of  Scripture,  and  thoroughly  settles  the  question  as 
to  how  to  deal  with  this  difficult  case,  the  self-righteous  sinner. 


SIN  41 

It  knocks  every  prop  from  under  him  and  shows  how  impossi- 
ble it  is  for  him  to  be  saved  by  his  professed  morality  and  his 
works.  It  should  be  mastered  by  every  worker.  It  is  unan- 
swerable. There  is  nothing  like  it.  It  may  be  followed  up  by 
other  Scriptures. 

9.  The  Jew  sins  in  the  written  law  and  is  judged  by  that 
law ;  the  Gentile  sins  without  the  written  law  and  perishes  with- 
out that  law,  being  a  law  unto  himself,  and  is  condemned  by 
his  conscience  and  inward  thoughts.  Hence  both  need  Jesus 
(12-16). 

III.  The  religious   sinner.     He  who  has  a  profession 
without  the  possession  (2:17-29). 

1.  His  religious  profession.    Eleven  points  (17-20). 

2.  He  is  a  hypocrite.  He  does  not  live  up  to  his  pro- 
fession. He  does  the  things  he  teaches  others  not  to  do.  Five 
pointed  questions  (21-23). 

3.  He  is  a  stumbling-block,  causing,  by  his  very  pro- 
fession, the  heathen   (out-and-out  sinner)   to  blaspheme  God 

(24)- 

4.  He  depends  upon  religious  forms  and  ceremonies  and 
symbols  (25-27).  For  the  Jew  .physical  circumcision  was  a 
sign  and  seal  of  righteousness  (Rom.  4:11)  and  of  spiritual 
circumcision  (Deut.  10:16;  30:6;  Ezek.  44:9;  Col.  2:11). 
Where  there  is  no  righteousness,  etc.,  circumcision  amounts  to 
nothing,  and  the  sinner  of  the  third  class  is  as  bad  as  the 
sinner  of  the  first  class,  if  not  worse. 

5.  The  real  test.  Profession  does  not  count  (except  for 
condemnation)  unless  there  is  the  new,  inward  heart-life,  the 
work  of  the  Holy  Spirit,  back  of  it  (28,  29). 

6.  In  this  passage  (17-29)  the  professed  Jew  is  men- 
tioned, but  it  can  be  modernized  and  made  applicable  by  sub- 
stituting "Christian"  for  "Jew,"  and  "baptism"  and  "no  bap- 
tism" for  "circumcision"  and  "uncircumcision." 


15.     THE  UNIVERSALITY  OF  SIN 

I.  Romans  3  :i-23  continues  the  subject  of  sin.    After  antici- 
pating and  answering  five  objections  on  the  subject  (1-9),  giv- 


42  THE  CHRISTIAN  WORKERS'  MANUAL 

ing  a  Bible  reading  from  the  Old  Testament  to  prove  the  depth 
and  universality  of  sin  (io-j8),  showing  the  use  of  the  law 
and  its  inability  to  justify  (19,  20),  and  speaking  briefly  of  the 
righteousness  of  God  (21,  22),  the  great  question  of  sin  is 
summed  up  in  verses  22  (last  five  words)  and  23.  There  is  no 
difference  in  the  three  classes  of  sinners,  for  they  are  all  sin- 
ners and  need  salvation.  Notice 
The  difference — none. 

The  universality — all. 

The  fact — have  sinned. 

The  crowning  sin, 
the  sum  and  substance  of  all  sin,  coming  short  of  the  glory  of 
God,  the  object  of  man's  creation  (Isa.  43:7).  The  question 
is  not,  Have  you  stolen  or  lied  or  murdered?  but,  Are  you 
glorifying  God  in  your  life?  Everyone  is  guilty  of  this  sin,  and 
here  is  a  short  method  of  dealing  with  the  unsaved.  Do  not 
argue.  Never  mind  what  he  has  or  has  not  done.  Give  the 
Scripture  and  put  the  question,  Are  you  glorifying  God  ? 

2.  God  declares  repeatedly  that  sin  is  universal.  No  one 
escapes.  Some  may  be  naturally  better  than  others  and  they 
might  not  have  committed  as  many  or  as  grievous  and  out- 
breaking sins,  but  as  far  as  heaven  and  hell  and  man's  eternal 
destiny  are  concerned  one  sin  is  as  bad  as  a  thousand  (Jas. 
2:10).  "There  is  no  difference,  for  all  have  sinned"  (Rom. 
3:22).  Sin  is  sin,  and  one  sin  makes  one  a  sinner  and  places 
him  under  doom. 

3.  The  following  verses  taken  from  the  sin  section  of  Ro- 
mans (1  :i8  to  3:23)  and  elsewhere,  show  the  universality  of 
sin.    Notice  the  "alls." 

(1)  All  under  sin  (Rom.  3:9). 

(2)  None    righteous,    no,    not    one    (Rom.    3:10;    Psa. 

I4:i-3). 

(3)  None  that  understand  (Rom.  3:11). 

(4)  None  that  seek  after  God  (Rom.  3:11). 

(5)  All  gone  out  of  the  way  (Rom.  3:12). 

(6)  All  become  unprofitable  (Rom.  3:12). 

(7)  None  that  does  good,  no,  not  one  (Rom.  3:12;  Psa. 
53:i-3). 


SIN  43 

(8)  All  guilty  before  God  (Rom.  3:19). 

(9)  All  have  sinned  (Rom.  3:23). 

(10)  Death  upon  all  for  all  have  sinned  (Rom.  5:12). 

(11)  The  universal  testimony  of  Scripture  is  that  all  are 
under  sin  (Gal.  3:22). 

(12)  All  in  unbelief  (Rom.  11:32). 

(13)  All  gone  astray   (Isa.  53:6). 

(14)  All  as  an  unclean  thing   (Isa.  64:6). 

(15)  All  our  righteousness  as  filthy  rags  (Isa.  64:6). 

(16)  All  fade  as  a  leaf   (Isa.  64:6). 

(17)  All  flesh  as  grass   (Isa.  40:6). 

(18)  All  goodliness  of  the  flesh  as  the  flower  of  the  field — 
perishable  (Isa.  40:6). 

(19)  All  gone  aside  (Psa.  14:3). 

(20)  All  together  become  filthy  (Psa.  14:3). 

(21)  All  the  world  lies  in  wickedness  (I  John  5:19). 

(22)  All  wicked  (Gen.  6:5). 

(23)  All  corrupt  (Gen.  6:11,  12). 

(24)  The  summary  (Eccl.  7:20). 

16.     MAN  A  HELPLESS  SINNER 


1.  Not  only  does  the  Bible  represent  the  unsaved  man  as  a 
sinner,  but  it  also  shows  him  to  be  a  helpless  sinner,  utterly 
unable  to  help  himself  or  to  make  himself  better  in  God's  sight. 
He  is  described  as  "dead  in  trespasses  and  sins"  (Eph.  2:1), 
and  surely  a  dead  man  can  do  nothing  for  himself. 

2.  Jer.  13  123.  This  says  that  when  the  negro  can  make  him- 
self a  white  man,  and  the  leopard  can  change  his  spots,  then, 
and  not  till  then,  can  the  sinner  change  his  nature,  and  make 
himself  a  Christian. 

3.  Jas.  2:10.  If  one  would  try  to  earn  salvation  by  good 
works  and  law-keeping,  he  must  keep  every  one  of  God's  laws 
at  every  point.  If  he  offends  in  one  point  he  becomes  a  sinner 
and  needs  a  Saviour  as  much  as  if  he  has  broken  every  law 
at  every  point. 

4.  Rom.  4:4,  5.    If  one  could  earn  salvation  by  works,  God 


44  THE  CHRISTIAN  WORKERS'  MANUAL 

would  owe  it  to  him  as  a  debt,  and  it  would  not  be  of  grace, 
or  unmerited  favor.  Moreover,  since  the  sinner  is  powerless 
to  earn  it  either  by  works  or  by  law-keeping,  salvation  would 
be  very  scarce  unless  it  were  of  grace.  Therefore  it  is  given 
to  him  that  worketh  not,  but  believeth.  Grace  and  works  will 
not  mix  (Rom.  n  :6).     Salvation  is  a  free  gift  (Rom.  6:23). 

5.  Eph.  2:8-10.  One  is  not  saved  by  works  but  for  works. 
He  does  not  work  to  be  saved,  but  he  works  because  he  is 
saved.    He  works  from  the  cross,  not  to  it. 

6.  Rom.  10:3  tells  why  men  try  to  argue  and  reason  and 
excuse  themselves,  telling  the  good  things  they  have  done  and 
the  bad  things  they  have  not  done,  comparing  themselves  with 
others,  etc.  They  are  ignorant  of  God's  holiness  and  require- 
ments, and  of  the  fact  that  nothing  unholy  can  enter  His  pres- 
ence. Therefore  they  seek  to  establish  their  own  righteousness 
instead  of  receiving  the  righteousness  of  God  as  offered  in 
Jesus  Christ. 

7.  Jer.  2  '.2.2  gives  a  contrast  between  the  body  and  the  heart, 
or  the  outer  and  the  inner  life.  Niter  and  much  soap  may 
cleanse  the  outside  of  the  body  from  dirt,  but  they  cannot 
cleanse  the  heart  and  the  life  from  sin,  even  if  they  could  be 
most  faithfully  applied.  See  also  Titus.  3 15  ;  Jer.  10 123  ;  Matt. 
9:12,  13;  Rom.  3:20;  8:7,  8;  Gal.  2:16,  20. 

8.  The  Scripture  used  in  this  article  is  of  value  in  dealing 
with  one  who  admits  that  he  is  a  sinner,  but  who  says  that  he 
will  "turn  over  a  new  leaf,"  or  "be  good,"  or  do  something 
else  instead  of  confessing  his  sins  and  receiving  Jesus  as  his 
Saviour  and  Lord. 


17.     THE  SINNER'S  PHOTOGRAPH 

1.  God's  life-size,  head-to-foot,  photograph  of  the  sinner 
shows  how  sin  has  taken  possession  of  the  different  parts  of 
his  being  and  how  desperately  he  needs  to  be  made  a  new 
creation  by  the  new  birth. 

(1)  Head.    Sick  (Isa.  1:5). 

(2)  Eyes.     Full  of  adultery,  cannot  cease  from  sin  (II 
Pet.  2:14),  no  fear  of  God  before  them   (Rom.  3:18;  Psa. 


SIN  45 

36:1),  covetous,  etc.   (Jer.  22:17),  idolatrous  (Ezek.  20:24; 
33:25),  evil  (Mark  7:22). 

(3)  Mouth.  Full  of  cursing  and  bitterness  (Rom.  3  :i4), 
full  of  cursing,  deceit,  and  fraud  (Psa.  10:7),  speaks  iniquity 
and  deceit  (Psa.  36:3),  evil  (Psa.  50:19),  sin  (Psa.  59:12), 
vanity  (Psa.  144:11),  no  faithfulness  in  (Psa.  5.9),  froward 
(Prov.  6:12),  pours  out  evil  things  (Pro v.  15:28),  devours 
iniquity  (Prov.  19:28),  flattering  (Prov.  26:28). 

(4)  Lips.  Poison  of  asps  under  (Rom.  3:13;  Psa. 
140:3),  flattering  (Psa.  12:2,  3;  Prov.  20:19;  7:21),  lying 
(Psa.  31:18;  120:2;  Prov.  10:18;  12:22;  17:7;  Isa.  59:3), 
feigned  (Psa.  17:1),  full  of  mischief  (Psa.  140:9),  perverse 
(Prov.  4:24;  19:1),  false  (Prov.  17:4),  contentious  (Prov. 
18:6),  a  snare  of  the  soul  (Prov.  18:7),  unclean  (Isa.  6:5), 
dissembling  (Prov.  26:24),  burning  (Prov.  16:27;  26:23), 
transgressing  (Prov.  12:13). 

(5)  Tongue.  Deceitful  (Rom.  3:13;  Psa.  140:3;  50:19; 
52:4;  120:2;  Jer.  9:8;  Micah  6:12;  Zeph.  3:13),  a  fire,  world 
of  iniquity,  full  of  deadly  poison  (Jas.  3:5,  6,  8),  a  scourge 
(Job.  5:21),  flattering  (Psa.  5:9;  Prov.  6:24;  28:23),  lying 
(Psa.  78:36;  109:2;  Prov.  6:17;  12:19;  21:6;  26:28;  Jer. 
9:5),  false  (Psa.  120:3),  perverse  (Prov.  17:20;  Isa.  59:3), 
froward  (Prov.  10:31),  naughty  (Prov.  17:4),  backbiting 
(Prov.  25:23),  mischief  and  vanity  under  (Psa.  10:7),  devis- 
ing mischiefs  (Psa.  52:2),  a  sharp  sword,  bitter  words  (Psa. 
57:4;  64:3),  violence  and  strife  (Psa.  55:9;  31:20),  speaking 
proud  things  (Psa.  12:3). 

(6)  Throat.    An  open  sepulcher  (Rom.  3:13;  Psa.  5:9). 

(7)  Neck.  Stiff,  rebellious  (Deut.  31 :2y),  stiff,  disobedi- 
ent (Je#r.  17:23),  haughty  (Isa.  3:16),  hardened  (II  Kings 
17:14;  Neh.  9:16,  17,  29;  Prov.  29:1). 

(8)  Ears.  Dull  of  hearing  spiritual  things  (Matt.  13:15), 
disobedient    (Jer.    11:18),    uncircumcised    (Jer.    6:10;    Acts 

7:5i)- 

(9)  Hands.  Mischief,  full  of  bribes  (Psa.  26:10),  shed 
innocent  blood  (Prov.  6:17),  full  of  blood,  defiled  with  blood 
(Isa.  1:15;  59:3),  acts  of  violence   (Isa.  59:6;  Jonah  3:8), 


46  THE  CHRISTIAN  WORKERS'  MANUAL 

balances  of  deceit  (Hosea  12:7),  do  evil  (Micah  7:3),  wicked 
(Acts  2:23). 

(10)  Feet.  Run  to  evil,  hasten  to  shed  blood  (Prov.  1  :i6; 
Isa.  59:7;  Rom.  3:15),  go  down  to  death  (Prov.  5:5),  swift  in 
running  to  mischief  (Prov.  6:18),  f(3ot  of  pride  (Psa.  36:11). 

(11)  From  foot  to  head.    Unsound,  etc.  ( Isa.  1 :6) . 

(12)  Bones.     Full  of  the  sins  of  youth  (Job.  20:11). 

(13)  Inward  parts.     Very  wickedness  (Psa.  5:9). 

(14)  Mind.  Reprobate  (Rom.  1:28),  corrupt  (I  Tim. 
6:5;  II  Tim.  3:8),  defiled  (Titus  1:15),  fleshly  (Rom.  8:7; 
Col.  2  :i8),  alienated  and  enemies  by  wicked  works  (Col.  1:21), 
vanity  (Eph.  4:17),  evil  desires  (Eph.  2:3),  blinded  (II  Cor. 
3:14;  4:4),  hardened  in  pride  (Dan.  5:20). 

(15)  Thoughts.  Only  evil  continually  (Gen.  6:5),  vanity 
(Psa.  94:11;  Jer.  4:14;  I  Cor.  3:20),  of  iniquity  (Isa.  59:7), 
evil  (Mark  7:21 ;  Jas.  2:4),  foolishness  (Prov.  24:9),  God  not 
in  them  (Psa.  10:4). 

(16)  Understanding.  Darkened  (Eph.  4:18),  lacking 
(Rom.  1:31;  3:11). 

(17)  Heart.     See  Article  9. 

(18)  Conscience.  Seared  (I  Tim.  4:2),  defiled  (Titus 
1:15),  evil  (Heb.  10:22),  needs  purging,  or  cleansing  (Heb. 
9:14.    SeeR.  V.). 

(19)  Feeling.    Past  (Eph.  4:19). 

(20)  Way.  Destruction  and  misery  in  (Rom.  3:16,  17; 
Isa.  59:7,  8),  crooked  (Prov.  2:15),  stubborn  (Jud.  2:19), 
grievous  (Psa.  10:5),  froward  and  strange  (Prov.  21 :8;  22:5), 
evil  (Prov.  28:10;  8:13;  II  Kings  17:13;  Jer.  18:11;  23:22; 
Ezek.  3:18,  19:36:31),  wicked  (II  Chron.  7:14;  Ezek.  13:22; 
20:44),  folly  (Psa.  49:13),  lying  (Psa.  119:29),  darkness 
(Prov.  2  :i3  ;  4 119) ,  broad,  leading  to  destruction  (Matt  7  :i3), 
unstable  (Jas.  1 :8). 

(21)  Nature,  the  old  man,  the  flesh.  Corrupt  (Eph. 
4:22),  enmity,  cannot  please  God  (Rom.  8:7,  8). 

18.     THE  TWO  FATHERS 

1.  One  of  the  most  common  and  popular  and  deep-rooted 
errors  of  today  is  that  of  the  universal  fatherhood  of  God. 


SIN  47 

It  is  damning  many  souls.  The  Christian  worker  must  not  be 
ignorant,  nor  even  careless,  concerning  God's  truth  on  this 
matter ;  but  he  must  be  well  fortified  and  brave  and  true.  The 
Word  is  plain  and  contains  no  hint  of  this  fearful  delusion. 
The  unregenerated  are  not  children  of  God,  but  are 

(i)  Children  of  the  devil  (John  8:44;  I  John  3:10;  Acts 
13:10).    The  devil  is  a  father  and  has  a  large  family. 

(2)   Children  of  the  wicked  one  (Matt.  13:38). 

2.  Other  Scripture  statements  are: 

(1)  Children  of  disobedience  (Eph.  2:2;  5:6). 

(2)  Children  of  wrath  (Eph.  2:3). 

(3)  Children  of  hell  (Matt.  23:15). 

(4)  Children  of  transgression  (Isa.  57:4). 

(5)  Children  of  wickedness  (II  Sam.  7:10). 

(6)  Lying  children  (Isa.  30:9). 

(7)  Children  that  will  not  hear  the  law  of  the  Lord  (Isa. 

30:9)- 

(8)  Children  of  pride  (Job.  41:34). 

(9)  Children  that  are  corrupters  (Isa.  1:4). 

(10)  Children  of  this  world  (Luke  16:8). 

(11)  Cursed  children  (II  Peter  2:14). 

3.  The  only  way  to  become  a  child  of  God  and  a  member 
of  His  family  (Eph.  3:14,  15)  is  to  be  born  of  God,  or  born 
again  (John  1:12,  13;  3:3,  5,  7;  Gal.  3:26;  I  Pet.  1:23). 
There  are  two  fathers,  two  families,  and  two  births. 


19.     THE  NEED  OF  SALVATION 

Following  is  a  Bible  Reading  of  ten  steps,  showing  the  need 
of  salvation  and  leading  the  sinner  up  to  the  point  of  personal 
decision  for  Christ. 

1.  Source  of  sin.  A  bad  heart  (Mark  7:21-23),  evil  desire 
gratified  (Jas.  1:15). 

2.  Author.    The  devil  (Gen.  3:1-8;  John  8 .-44 ;  I  John  3 :8) . 

3.  Sin  universal  (Rom.  3:23;  Gal.  3:22).  ALL.  Every- 
one, everywhere,  in  every  age — days  of  Noah  (Gen.  6:5),  days 


48  THE  CHRISTIAN  WORKERS'  MANUAL 

of  Christ  on  earth  (Matt.  15  :8-2o),  at  His  coming  again  (Matt. 
24:37).  In  every  part  of  the  nature  and  being  of  everybody 
from  head  to  foot  and  from  center  to  circumference.  (See 
Articles  15,  17.)  This  includes  the  one  with  whom  you  are 
dealing.    Press  it  home. 

4.  All  astray  (Isa.  53:6).  "All  we  like  sheep  have  gone 
astray;  we  have  turned  every  one  to  his  own  way,"  not  to 
God's  way.  Here  are  two  more  universal  terms  which  show 
how  completely  sin  has  separated  man  from  God. 

5.  Holiness  needed  (Heb.  12:14).  God  cannot  look  upon 
sin  (Hab.  1:13)  and  if  man  could  get  into  heaven  with  one 
sin,  it  would  drive  God  out,  and  heaven  would  not  be  heaven 
(Rev.  21:27).  It  is  only  as  the  sinner  receives  Jesus  as  his 
holiness  that  he  can  ever  see  the  Lord. 

6.  One  sin  destroys  (Jas.  2:10).  One  does  not  need  to  be 
a  "great  sinner"  to  be  lost ;  nor  does  it  require  a  number  of  sins 
to  bring  condemnation.  One  sin  makes  one  a  sinner,  and  a 
sinner  needs  salvation. 

7.  One  can  scarcely  be  deceived  in  this  matter  (I  John 
(1 :8,  10).  This  is  applicable  to  the  unsaved.  If  one  says  that 
he  is  not  a  sinner  and  that  he  does  not  need  salvation,  he  is  not 
only  a  liar  himself,  but  he  makes  God  a  liar. 

8.  The  test  (Rom.  6  :i6).  He  is  our  master,  our  lord,  whom 
we  obey.  If  Jesus  is  our  Lord,  then  we  are  living  in  obedience 
to  Him,  and  are  saved  (Rom.  10:9,  R.  V.).  If  we  are  not 
obeying  Him  we  are  serving  sin  unto  death,  and  are  sadly  in 
need  of  salvation.  This  verse  is  valuable  to  use  as  a  test  to 
show  people  where  they  stand. 

9.  Man    can    do   nothing    to    save    himself    (see   Article 

!6). 

10.  Result  of  sin. 

(1)  Separates  from  God,  here  and  hereafter  (Gen.  3:8; 
4:16;  Hab.  1:13;  Isa.  59:2). 

(2)  Brings  death  (Jas.  1:15;  Rom.  6:23). 

(3)  God  abominates  sin  (Deut.  25:16;  Prov.  8:7;  15:9; 
26;  16:5). 

(4)  God  punishes  sin  (Isa.  13:11;  Amos  3:2). 


SIN  49 

20.     WHAT  THE  UNSAVED  HAVE 

1.  No  life  (I  John  5:12).  A  person  may  have  education, 
culture,  refinement,  wealth,  influence,  everything  else,  but  all 
these  together  can  neither  merit  nor  purchase  life.  He  who 
has  not  Jesus,  whatever  else  he  may  have,  has  not  the  one 
thing  essential,  life,  life  now,  life  eternal.  God  counts  him 
dead  (Eph.  2:1).  The  way  to  have  real  life  is  to  have  Jesus; 
and  the  way  to  have  Jesus  is  to  receive  Him  (John  1:12). 

2.  No  peace  (Isa.  57:21).  "There  is  no  peace,  saith  my 
God,  to  the  wicked."  People  will  travel  the  world  over,  indulge 
in  everything  and  do  everything  to  find  peace,  and  yet  their 
lives  are  a  constant  testimony  to  the  truth  of  the  Word,  "No 
peace  to  the  wicked."    "He  is  our  peace"  (Eph.  2:14). 

3.  No  strength  (Rom.  5:6).  The  unsaved  man  is  helpless, 
either  to  save  himself  or  to  make  himself  better.  There  was 
no  hope  for  him  anywhere;  Jesus  came  and  died  at  just  the 
right  time.  His  sacrifice  avails  for  the  ungodly  now,  and  the 
sinner  never  needed  the  Saviour  as  much  as  he  does  just  now. 

4.  No  Christ  (Eph.  2:12).  Here  are  five  awful  statements 
that  were  true  of  the  Ephesians  before  they  received  the  gos- 
pel, and  are  true  of  every  unsaved  one  now :  without  Christ, 
without  citizenship,  without  promise,  without  hope,  without 
God.  How  awful  for  one  to  have  no  Christ,  no  Saviour,  no 
one  to  bear  his  sins,  no  blood  to  cover  him  in  the  judgment  day. 

5.  No  citizenship  (Eph.  2:12).  To  be  "an  alien  from  the 
commonwealth  of  Israel"  meant,  as  far  as  it  was  understood 
in  those  days,  to  be  banished  from  the  company  of  the  saved 
here  as  well  as  to  have  no  citizenship  in  heaven. 

6.  No  promise  (Eph.  2 112).  The  unsaved  man  is  a  stranger 
to  the  many  thousand  promises  which  are  available  to  the  child 
of  God  who  has  placed  himself  under  the  covenant  of  grace. 

7.  No  hope  (Eph.  2:12).  "Hope  lost,  all's  lost."  What  is 
a  man  without  hope?  What  would  one  do  if  he  did  not  hope 
for  results,  and  for  the  fruit  of  his  labors?  What  an  awful 
thing  to  go  into  eternity  without  hope ! 

8.  No  God  (Eph.  2:12).  The  climax.  The  blackness  of 
despair.    No  God. 


50  THE  CHRISTIAN  WORKERS'  MANUAL 

9.  No  remedy  (  Prov.  29 : 1 ) .  It  is  dangerous  to  resist  God 
when  He  speaks  by  His  Spirit.  Every  time  the  sinner  does  this 
his  heart  becomes  harder,  and  he  becomes  bolder  in  his  refusals. 
This  is  the  danger  point,  for  he  shall,  in  an  unexpected  moment, 
and  without  warning,  be  destroyed.  No  remedy.  No  escape. 
Last  chance  gone.  "My  Spirit  shall  not  always  strive  with 
man"  (Gen.  6:3). 

10.  No  excuse  (Rom.  1 :2o).  "So  that  they  are  without  ex- 
cuse." Having  rejected  all  warnings  and  invitations,  what  ex- 
cuse has  the  non-Christian  to  offer  ?  "What  wiltlthou  say  when 
He  shall  punish  thee?"  (Jer.  13:21). 

11.  A  Judge  (John  12:48).  The  rejected  Word  of  God, 
with  its  faithful  descriptions  of  sin,  its  warnings  and  its  invi- 
tations, will  be  an  awful  judge. 

ax.     SIN  IS  AGAINST  GOD 

1.  "Sin  is  moral  evil  viewed  as  an  offense  against  God" 
(Candlish.) 

2.  Sin  is  everywhere  in  the  Bible  spoken  of  as  against  God. 
See  destruction  of  the  Amalekites  (Ex.  17:16,  marg.),  of 
Sennacherib  (II  Kings  19:22-37),  of  Belshazzar  (Dan.  5:23), 
of  the  Gentiles  (Rom.  1:21,  28),  of  the  Jews  (Heb.  3:9-19). 
The  downfall  of  Moses  and  Aaron  (Num.  20:12),  Eli  (I  Sam. 
2:29-31),  David  (II  Sam.  12:9,  13;  Psa.  51:4).  Death  of 
Nadab  and  Abihu  (Lev.  10:1-3,  10),  Achan  (Josh.  7:20-25), 
Ananias  and  Sapphira  (Acts  5:4-10),  Herod  (Acts  12:23). 
Calamities  of  Solomon,  division  of  the  kingdom  (I  Kings  11 :3- 
11).  Captivity  of  Israel  (II  Kings  17:14-20),  of  Judah  (II 
Chron.  36:15-18).  Sins  of  Israel  (Judges  2:11-15),  etc.  This 
is  different  from  heathen  philosophy  which  says  that  "Deity 
is  never  displeased,  nor  does  He  inflict  injury  on  man" 
(Cicero). 

22.    PENALTY  FOR  SIN. 

1.  Punishment  is  suffering  inflicted  on  account  of  sin  for 
the  vindication  of  law.    It  is  vitally  connected  with  sin,  guilt, 


SIN  51 

and  law.    God  has  different  ways  of  expressing  the  awfulness 
of  this  punishment.     Some  of  them  are 
2.  Death. 

(i)  "Death"  in  Rom.  6:23,  is  a  general  term,  and  in- 
cludes 

1.  Physical  death,  or  the  separation  of  the  soul,  or  ani- 
mal life,  from  the  body  (Rom.  5:12;  I  Cor.  15:21,  22;  Heb. 
9:27). 

2.  Spiritual  death,  or  the  separation  of  the  spirit  from 
God.  The  spiritual  life  of  the  unsaved  is  covered  by  "tres- 
passes and  sins,"  and  is  thus  rendered  incapable  of  knowing 
and  enjoying  God.  Dead  (Eph.  2:1;  4:18;  I  Tim.  5  :6;  I  John 
3:14;  5:12;  Rev.  3:1). 

3.  Eternal  death,  or  eternal  separation  from  God  (II 
Thess.  1:9;  I  Cor.  5:9,  10;  Matt.  25:30,  41,  46). 

(2)  Death  is  the  separation  of  a  person  from  the  purpose 
or  use  for  which  he  was  intended.  It  deprives  him  of  that  for 
which  he  was  created.  This  definition  will  fit  the  word  in 
whatever  connection  it  is  found.  Man  was  created  to  live  for- 
ever, physically ;  physical  or  natural  death  deprives  him  of  that. 
He  was  intended  for  the  presence  of  God,  spiritually :  spiritual 
death  separates  him  from  that.  He  was  created  to  dwell  with 
God  forever ;  eternal  death  deprives  him  of  that.  We  are  dead 
to  sin  and  sin  is  dead  to  us  when  Satan  and  the  self -life  are  so 
thoroughly  "rendered  idle  and  inoperative,"  or  put  out  of  busi- 
ness by  the  power  of  the  indwelling  Spirit  that  they  are  power- 
less to  do  their  work.  Satan  is  dead,  as  far  as  we  are  con- 
cerned, and  we  are  dead  to  him  just  as  long  as  we  keep  Spirit- 
filled  and  Spirit-controlled. 

(3)  Death  is  never  annihilation,  nor  destruction  in  the 
sense  of  annihilation.  (1)  A  true  definition  of  a  word  holds 
good  wherever  that  word  is  found.  The  idea  of  death  as 
annihilation  breaks  down  everywhere  and  is,  therefore,  no  defi- 
nition. (2)  The  sinner  is  said  to  be  dead  while  living  (Eph. 
2  :i ;  I  Tim.  5  :6),  having  natural  life  but  living  the  wrong  way. 
Note  the  absurdity  of  substituting  "annihilation"  for  "death" 
in  either  verse,  thus,  "She  that  liveth  in  pleasure  is  annihilated 
while  she  liveth."     (3)  Try  such  substitution  in  Mark   14:1, 


52  THE  CHRISTIAN  WORKERS'  MANUAL 

34 ;  Rom.  5  :io ;  Luke  8 152,  53 ;  Rom.  6 :2,  8 ;  I  John  3 114,  and 
many  others,  as  it  would  be  proper  to  do  if  death  means  an- 
nihilation. (4)  Death  is  the  absence  of  life,  and  spiritual  death 
is  the  absence  of  Christ,  who  is  the  life,  and  is,  therefore,  ban- 
ishment from  God  (I  John  5:12;  John  17:3;  Col.  3:4;  I  Cor. 
6:9,  10;  II  Thes.  1 :8,  9).  (5)  The  death  which  is  the  penalty 
for  sin  is  the  second  death,  the  lake  of  fire  (Rev.  21 :8),  which 
is  eternal  punishment  (Rev.  20:10).  (6)  A  cold,  formal  defi- 
nition from  a  secular  dictionary  will  not  always  work  when 
applied  to  the  Bible.  We  must  compare  Scripture  with  Scrip- 
ture. 

3.  Hell  (Psa.  9:17). 

(1)  Hell  is  a  place  as  well  as  a  condition.  It  is  for  the 
unsaved  what  paradise,  or  heaven,  is  for  the  saved. 

(2)  The  Old  Testament  word  for  hell  is  sheol.  It  is 
translated  "hell"  thirty-one  times,  "grave"  thirty-one  times,  and 
"pit"  three  times.  This  is  doubtless,  in  the  main,  correct,  as 
it  has  two  meanings  (1)  the  place  of  future  punishment,  (2) 
the  grave. 

(3)  SheoL  in  the  first  sense,  is 

1.  A  definite  place  of  conscious  punishment  for  the 
wicked  (Psa.  9:17;  55  :i5 ;  Prov.  5:3-5;  7:27;  9:18;  Isa.  57:9; 
Deut.  32:22). 

2.  A  place  of  sorrows  (II  Sam.  22:6;  Psa.  18:5). 

3.  A  place  of  pains   (Psa.  116:3). 

4.  A  place  where  only  the  wicked,  in  distinction  from 
the  good,  go  (Psa.  9:16,  17;  Prov.  15:24). 

5.  A  place  from  which  saved  people  are  delivered  (Psa. 
86:13;  49:I5>  margin,  "hell"). 

6.  A  place  from  which  children  are  often  delivered  by 
use  of  the  rod  (Prov.  23:13,  14). 

7.  A  place  of  consciousness  (Ezek.  32:21). 

8.  A  place  the  opposite  of  heaven  in  direction,  location, 
character,  purpose,  and  inhabitants  (Job.  11:8;  Psa.  55:I5J 
139:8;  Prov.  15:24;  Amos  9:2;  Isa.  5:14;  I4:9»  1S'»  Ezek. 
31:16,  17). 

9.  A  place  inseparably  connected  with  spiritual  death- 


SIN  53 

judgment,  and  destruction,  or  perdition  (Job.  26:6;  Prov.  7:27; 
15:11;  27:20;  Isa.  28:15-18). 

10.  A  place  which  the  wrath  of  God  permeates  (Deut. 
32:22). 

11.  A  place  which  is  never  satisfied  (Prov.  27:20;  Isa. 
5:14;  Hab.  2:5). 

12.  Contrast  the  above  with  the  following  passages  con- 
cerning the  righteous  (Psa.  16:11;  17:15;  73:24,  25;  Num. 
23  :io;  Isa.  25  :8;  Eccl.  12:7,  etc.).  None  of  these  experiences 
can  be  down  in  sheol,  but  up  in  heaven. 

13.  The  doctrine  of  future  judgment  is  clearly  taught, 
and  warning  given  in  the  Old  Testament  (Job.  21:30;  Psa. 
1:5,  6;  90:11;  Isa.  33:14;  66:24;  Eccl.  11:9,  etc.).  If  not  in 
sheol,  where? 

(4)  Sheol,  in  a  second  sense,  means  grave,  where  the 
bodies  of  both  righteous  and  wicked  go.  That  the  same  word 
should  have  these  two  meanings  is  due  to  the  connection  be- 
tween physical  death  and  eternal  punishment.  Physical  death 
is  a  consequence  of  sin  and  a  part  of  the  penalty.  Some  of 
the  verses  which  treat  of  sheol  as  the  grave  where  only  the 
body  goes  are  Gen.  37:35;  42:38;  44:29,  31;  I  Kings  2:6,  9; 
Psa.  6:5;  49^5;  Hos.  13:14. 

(5)  The  New  Testament  words  for  hell  are  Hades  and 
Gehenna  (also  Tartarus,  once,  II  Pet.  2:4). 

(6)  Hades  corresponds  to  the  Old  Testament  sheol,  oc- 
curs eleven  times,  and  means  (1)  a  place  of  future  punish- 
ment, (2)  the  grave. 

(7)  Hades,  in  the  first  sense,  is 

1.  A   definite   place  of  conscious  punishment   for  the 
wicked  (Luke  16:23-25,  28). 

2.  A  place  the  opposite  of  heaven  in  direction,  location, 
character,  etc.  (Matt.  11:20-24;  Luke  10:15). 

3.  The   seat  of    Satan's   kingdom,   as  opposed   to  the 
church  (Matt.  16:18). 

4.  A  place  inseparably  connected  with  spiritual  death, 
judgment,  and  perdition  (Rev.  1:18;  6:8;  20:13-15). 

5.  The  prison  of  Satan  and  the  wicked   (Rev.  1:18; 
20:1-3,  13,  14). 


54  THE  CHRISTIAN  WORKERS'  MANUAL 

6.  A  place  for  the  disembodied  spirits  of  the  wicked 
between  death  and  resurrection  (just  as  paradise,  or  heaven, 
is  for  the  righteous).  At  the  resurrection  and  the  judgment 
of  the  wicked,  hades  will  be  cast  into  gehenna,  which  is  endless 
(Rev.  20:14). 

7.  Contrast  with  the  following  passages  concerning  the 
righteous  (Luke  23:46;  Acts  7:59;  Phil.  1  '.21-24)  H  Cor.  5:8; 
Luke  16:25,  etc.). 

(8)  Hades  (many  Mss.  and  R.  V.  have  thanatos,  death) 
is  translated  "grave"  in  I  Cor.  15:55).  It  doubtless  should 
also  be  translated  "grave"  in  Acts  2:27,  31,  because  the  passage 
(25-28)  is  taken  from  Psa.  16:8-11 ;  verse  31  says  that  David 
was  speaking  of  the  resurrection  of  Christ,  and  only  bodies, 
not  souls,  are  resurrected.  The  Greek  psyche  (soul)  is  the 
uniform  Septuagint  translation  of  the  Hebrew  nephesh  (soul). 
But  nephesh  is  used  fifteen  times  in  the  Old  Testament  for  a 
dead  body  (Lev.  21  :n  ;  Num.  5:2;  6:6;  9:6,  7,  10)  which  can 
defile  only  after  the  soul  has  departed.  Hence  the  word  may 
well  mean  "body"  in  Psa.  16  and  Acts  2. 

(9)  Gehenna  is  used  twelve  times  in  the  New  Testament, 
all  but  once  ( Jas.  3  :6)  by  Christ  Himself.  It  is  the  awful 
place  of  conscious,  endless  torment  of  which  He  warned  sin- 
ners.    It  is  described  as 

1.  Hell  fire  (Matt.  5:22;  18:8,  9). 

2.  Unquenchable  fire  (Mark  9:43-48). 

3.  Fire  of  hell  (Jas.  3:6). 

4.  A  place  of  damnation  (Matt.  23:15,  33). 

5.  A  place  where  the  body  as  well  as  the  soul  suffers 
(Matt.  5:29,  30;  10:28;  Luke  12:4,  5).  Hence  it  is  the  con- 
tinuation of  hades  after  the  resurrection  (Rev.  20:14). 

6.  It  is  everlasting  (Matt.  18:8;  25:41,  46;  Mark  9:43- 
48). 

7.  It  was  prepared  for  the  devil  and  his  angels  (Matt. 
25:41),  and  God  has  given  His  best  Gift  to  keep  people  from 
it.  Those  who  persist  in  living  in  sin  must  take  the  conse- 
quences, and  what  folly  it  is  to  try  to  escape  by  denying  its 
existence. 

4.  Other  designations. 


SIN  55 

(i)  Judgment  (Heb.  9:27;  Rev.  20:11-15). 

(2)  Eternal  damnation  (Mark  3:29). 

(3)  Outer  darkness   (Matt.  8:12). 

(4)  Resurrection  of  damnation  (John  5:29). 

(5)  Second  death  (Rev.  2:11;  21:8). 

(6)  Everlasting  destruction  (Psa.  92:7;  II  Thes.  1:9). 

(7)  Blackness  of  darkness  (II  Pet.  2:17;  Jude  13). 

(8)  The  curse  of  God  (Deut.  27:26;  Gal.  3:10). 

(9)  The  wrath  of  God  (John  3:36;  Rom.  1  :i8). 

(10)  Reaping  what  we  sow  (Gal.  6:7,  8). 

(11)  Indignation,  wrath,  tribulation,  anguish   (Rom.  2:8, 

9)- 

(12)  Eternal  punishment  (Matt.  25:46). 

(13)  The  lake  of  fire  (Rev.  19:20;  20:15).. 

(14)  The  second  death  (Rev.  21:8). 


23.     ETERNAL— EVERLASTING 

1.  The  Greek  word  aionios  occurs  seventy  times  in  the  New 
Testament,  not  counting  I  Tim.  6:19  where  it  is  the  word  for 
"indeed"  in  the  best  Mss.  (see  R.  V.).  In  our  " Authorized" 
Version  it  is  translated  "everlasting"  twenty-five  times,  "eter- 
nal" forty-one  times,  "forever"  once  (Phile.  15),  and  in  a 
phrase  three  times  (Rom.  16:25;  II  Tim.  1  :g;  Titus  1 12).  In 
the  R.  V.  it  is  translated  "eternal"  sixty-nine  times  and  "for- 
ever" once.  The  revisers  correctly  used  one  word  instead  of 
two  for  the  one  Greek  word,  and  they  chose  the  word  "eter- 
nal." Another  word  from  the  same  root  is  translated  "eter- 
nal" twice  (Eph.  3:11;  I  Tim.  1:17). 

2.  Thayer's  New  Testament  Greek  Lexicon  gives  the  mean- 
ing of  the  word  as  "without  beginning  or  end,  that  which  al- 
ways has  been  and  always  will  be :  without  beginning,  without 
end,  never  to  cease,  everlasting."  The  New  Standard  Dic- 
tionary defines  eternal  as  "having  neither  beginning  nor  end 
of  existence,  from  everlasting  to  everlasting;  having  no  end, 
that  will  endure  forever,  everlasting;  having  no  beginning." 

3.  Another  very  good  way  to  get  the  Bible  meaning  of  a 


56  THE  CHRISTIAN  WORKERS'  MANUAL 

word  is  to  trace  it  through  the  Bible  and  note  how  it  is  used. 
The  following  persons  and  things  are  eternal: 
(i)   God  (Rom.  16:26). 

(2)  The  King  (God)   (I  Tim.  1:17). 

(3)  The  Holy  Spirit   (Heb.  9:14). 

(4)  Life  (John  3:15,  16). 

(5)  Salvation  (Heb.  5:9). 

(6)  Redemption  (Lleb.  9:12). 

(7)  Inheritance  (Heb.  9:15). 

(8)  Glory  (II  Tim.  2:10;  I  Pet.  5:10). 

(9)  Weight  of  glory  (II  Cor.  4:17). 

(10)  Unseen  things  (II  Cor.  4:18). 

(11)  Building  of  God  (II  Cor.  5:1). 

(12)  Honor  and  power  to  Jesus  (I  Tim.  6:16). 

(13)  Gospel  (Rev.  14:6). 

(14)  Kingdom  of  Jesus  (II  Pet.  1:11). 

(15)  Consolation  (II  Thes.  2:16). 

(16)  Covenant  (Heb.  13:20). 

(17)  Habitations  (Luke  16:9). 

(18)  Purpose  of  God  (Eph.  3:11). 

(19)  Judgment  (Heb.  6:2). 

(20)  Destruction  (II  Thes.  1:9). 

(21)  Damnation  (Mark  3:29). 

(22)  Punishment  (Matt.  25:46). 

(23)  Fire  (Matt.  18:8;  25:41;  Jude  7). 

4.  In  most  of  these  items  it  is  quite  universally  admitted  that 
the  Scripture  means  just  what  it  says.  Why  not  also  in  the 
last  five,  which  deal  with  the  future  punishment  of  the  wicked  ? 
If  fire,  punishment,  etc.,  are  not  eternal,  how  do  we  know  that 
God  is  eternal,  the  Spirit  is  eternal,  life  is  eternal,  or  anything 
else  here  mentioned  is  eternal?  The  same  adjective  is  used 
for  all. 

24.    FOR  EVER  AND  EVER 

1.  The  Greek  phrase  unto  the  ages  of  the  ages  (once  unto 
the  age  of  the  age,  Heb.  1:8)  occurs  twenty-two  times  in  the 
New  Testament,  fourteen  of  which  are  in  the  book  of  Revela- 


SIN  57 

tion.     It  is  translated  "for  ever  and  ever"  twenty-one  times 
and  "for  ever  more"  once,  as  follows: 

(i)  To  God  be  glory   (Gal.   1:5;  Phil.  4:20). 

(2)  To  God  be  honor  and  glory   (I  Tim.  1:17). 

(3)  To  the  Lord  (Jesus)  be  glory  (II  Tim.  4:18;  Heb. 
13:21). 

(4)  The  throne  of  the  divine  Christ  (Heb.  1:8). 

(5)  To   Christ  Jesus   be   praise   and   dominion    (I   Pet. 
4:11). 

(6)  To  God  be  glory  and  dominion  (I  Pet.  5:11). 

(7)  To  Jesus  be  glory  and  dominion  (Rev.  1:6). 

(8)  Jesus  is  alive  (Rev.  1:18). 

(9)  God  lives  (Rev.  4:9,  10;  5:14;  10:6;  15:7). 

(10)  Unto  God  and  the  Lamb  be  blessing,  honor,  glory, 
and  power  (Rev.  5:13). 

(11)  Unto    God   be    blessing,    etc. — seven    things    (Rev. 
7:ii). 

(12)  Christ  shall  reign  (Rev.  11:15). 

(13)  The  righteous  shall  reign  (Rev.  22:5). 

(14)  Smoke  of  the  torment  of  the  wicked   (Rev.  14:11; 

19 :3)- 

(15)  Devil,    beast,    and    false   prophet    tormented    (Rev. 
20:10). 

2.  The  phrase  is  used  twelve  times  with  reference  to  the 
duration  of  the  glory,  etc.  and  the  reign  of  God  and  of  Christ, 
six  times  with  reference  to  the  duration  of  the  life  of  God 
and  of  Christ,  once  concerning  the  duration  of  the  reign  of 
the  righteous,  and  three  times  concerning  the  duration  of  the 
punishment  of  the  wicked.  The  first  nineteen  are  confessedly 
endless.     Why  not  the  last  three? 


25.     DESTRUCTION 

1.  If  tthe  doctrine  of  Eternal  Punishment  is  true,  as  is 
abundantly  proven  in  the  preceding  articles,  what  about  the 
words  "destroy"  and  "destruction,"  which  occur  so  frequently? 
Here  is  where  the  annihilationist,  taking   advantage  of  the 


58  THE  CHRISTIAN  WORKERS'  MANUAL 

ignorance  of  so  many  Christians  as  to  what  the  Bible  teaches, 
gets  in  his  deadly  work. 

2.  There  are  many  Old  Testament  words  and  no  less  than 
fourteen  New  Testament  words  translated  "destroy"  and  "de- 
struction." It  is  not  necessary  to  consider  the  Old  Testament 
words,  even  if  it  were  true  that  some  do  apparently  favor  an- 
nihilation, for  it  is  a  well-known  principle  of  interpretation  that 
an  obscure  Old  Testament  verse  must  not  be  made  to  contradict 
a  plain  New  Testament  truth. 

3.  Of  the  fourteen  New  Testament  words  only  four  have 
any  connection  with  this  subject,  and  three  of  them  are  but 
different  forms  of  one  (apollumi).  The  first  meaning  given 
to  this  word  in  Thayer's  Greek  Lexicon  is  "to  destroy,  i.  e.,  to 
put  out  of  the  way  entirely,  abolish,  put  an  end  to,  ruin."  Also 
to  perish,  waste,  render  useless,  and  the  like.  As  we  trace  these 
forms  in  the  New  Testament  we  will  find  that  the  thought  of 
annihilation,  or  causing  non-existence,  does  not  appear.  The 
word  really  means  to  ruin  so  that  the  person  or  thing  no 
longer  serves  the  purpose  for  which  they  were  intended. 

(1)  The  verb  is  translated  "destroy"  twenty-six  times. 
From  some  of  these  texts  neither  annihilation  nor  the  opposite 
can  be  proven,  but  a  study  of  them  as  a  whole  will  show  that 
there  is  no  thought  of  extinction  of  being.  In  many  instances 
the  word  clearly  means  to  deprive  of  natural  life,  to  kill 
(Matt.  2:13;  12:14;  27:20).  Think  of  ungodly  men  annihilat- 
ing Jesus !  It  means  to  bring  to  nought,  or  render  inoperative 
in  I  Cor.  1:19.     See  also  Rom.  14:15. 

(2)  It  is  translated  "perish"  thirty-three  times.  In  Matt. 
9:17;  Luke  5:37  the  old  bottles,  or  wine-skins,  are  said  to 
perish  when  they  burst,  but  they  were  not  annihilated,  but 
ruined  as  far  as  their  power  to  hold  wine  was  concerned.  See 
also  Matt.  8:25;  26:52;  Luke  15:17;  John  11:50;  Acts  5:37; 
I  Pet.  1  7 ;  II  Pet.  3 :6,  and  others,  where  the  thought  of 
annihilation  is  impossible. 

(3)  It  is  translated  "lose"  thirty-two  times.  Think  of 
an  annihilated  sheep  being  found,  an  annihilated  coin  found, 
an  annihilated  man  found,  an  annihilated  man  sought  and  saved 
(Luke  15:6,  9,  24,  32;  19:10)  !     See  also  Matt.  10:6;  15:24; 


SIN  59 

Luke  9:24,  25,  and  others,  where  the  idea  of  annihilation  is 
impossible. 

(4)  The  noun  is  translated  "destruction"  five  times 
(Matt.  7:13;  Rom.  9:22;  Phil.  3:19;  II  Pet.  2:1;  3:16),  and 
another  noun  from  the  same  root  is  translated  "destruction" 
four  times  ( I  Cor.  5  15  ;  I  Thes.  5  13 ;  II  Thes.  1  :g ;  I  Tim.  6  :g) . 
Nearly  all  of  the  texts  refer  to  future  punishment,  and  while 
from  them  alone  no  argument  either  way  can  be  produced,  yet 
there  is  no  reason  for  thinking  that  the  meaning  here  differs  in 
any  way  from  the  plain  meaning  of  the  same  verb  and  noun 
as  found  elsewhere. 

(5)  The  same  noun  is  translated  "perdition"  eight  times. 
Hence  destruction  and  perdition  are  the  same.  In  Rev.  17:8, 
1 1  we  are  told  that  the  beast  will  go  into  perdition,  while  Rev. 
19:29  says  that  this  same  beast,  with  the  false  prophet,  was 
cast  into  a  lake  of  fire  burning  with  brimstone.  Moreover, 
Rev.  20:10  says  that,  a  thousand  years  later,  the  beast  and 
the  false  prophet  are  still  there  and  that  the  devil  will  then  be 
cast  into  the  same  place,  where  he  will  be  tormented  for  ever 
and  ever.  Hence  perdition  is  the  same  as  the  lake  of  fire  and 
is  endless.  And  if  destruction  is  the  same  as  perdition  it  is 
the  same  as  the  lake  of  fire,  and  is  endless. 

(6)  The  noun  is  also  translated  "waste"  in  Matt.  26:8; 
Mark  14:4.  This  is  surely  very  far  from  the  thought  of 
annihilation. 

4.  The  necessary  conclusion  is  that  "destruction"  means  in 
no  sense  annihilation,  but  (1)  the  ruin  of  a  person  or  an 
object  so  that  they  can  no  longer  be  used  for  the  purpose  for 
which  they  were  intended;  hence  (2)  deprivation  of  natural 
life,  (3)  deprivation  of  spiritual  life,  "dead  in  sins,"  (4)  in 
respect  to  those  who  persistently  continue  in  sin,  conscious  and 
unending  punishment. 

5.  The  other  word  translated  "destroy"  (Rom.  6:6;  I  Cor. 
6:13;  15:26;  II  Thes.  2:8;  Heb.  2:14)  means  to  render  idle, 
unemployed,  inactive,  inoperative.  It  means,  not  to  put  out 
of  existence,  but  to  put  out  of  business.  It  is  also  translated 
"make  without  effect"  (Rom.  3:3),  "make  of  none  effect" 
(Rom.  4:14;  Gal.  3:17),  "become  of  none  effect"  (Gal.  5:4), 


60  THE  CHRISTIAN  WORKERS'  MANUAL 

"come  to  nought"  (I  Cor.  2:6),  "was  to  be  done  away"  (II 
Cor.  3:7),  "fail,"  "vanish  away"  (I  Cor.  13:8),  "cease"  (Gal. 
5:11),  "make  void"  (Rom.  3:31),  "cumber"  (Luke  13:7), 
"loose,"  "deliver"  (Rom.  7:2,  6),  "do  away"  (I  Cor.  13:10; 
II  Cor.  3:11,  14),  "put  away"  (I  Cor.  13:11),  "put  down"  (I 
Cor.  15:24),  "abolish"  (II  Cor.  3:13;  Eph.  2:15;  II  Tim. 
1:10),  "bring  to  nought"  (I  Cor.  1:28). 


26.    THE  WRATH  OF  GOD 

1.  Revealed  from  heaven  against  all  (1)  ungodliness,  (2) 
unrighteousness,  (3)  those  who  hold  (R.  V.,  "hinder")  the 
truth  in  unrighteousness  (Rom.  1  :i8). 

2.  The  self-righteous  sinner  is  treasuring  up  wrath  for  the 
day  of  wrath  (Rom.  2:5). 

3.  Upon  the  contentious  and  disobedient  (Rom.  2:8). 

4.  Abides  upon  the  unbeliever  (John  3:36). 

5.  Upon  the  children  of  disobedience  (Eph.  5:6;  Col.  3:6). 

6.  The  sinner  is  by  nature  a  child  of  wrath  (Eph.  2:3). 

7.  The  law  works  wrath  (Rom.  4:15). 

8.  Wrath  to  the  uttermost  (I  Thes.  2:16). 

9.  A  picture  of  the  Day  of  Wrath  (Rev.  6:15-17). 

10.  Wicked  will  drink  the  wine  of  (Rev.  14:10,  19). 

11.  The  seven  plagues,  or  seven  vials,  will  finish  (Rev.  15:1, 
6,  7;  16:1). 

12.  The  fierceness  of  (Rev.  16:19;  19:15). 

13.  Great  distress  and  wrath  (Luke  21 :23). 

14.  Wrath  upon  enemies  (Psa.  21  :g). 

15.  Illustrations    (Psa.   78:31;    106:40-42;   Num.   11:33;   II 
Chron.  34:21,  25;  II  Kings  23:26,  2y). 

16.  Warning  to  flee  from  (Matt.  3:7;  Luke  3:7). 

17.  Jesus  saves  from  (Rom.  5:9). 

18.  Jesus  delivers  from  (I  Thes.  1:10). 

27.     THE  UNBELIEVER 

1.  An  unbeliever,  in  the  gospel  meaning  of  the  term,  is  one 
who  has  not  received  Jesus  Christ  into  his  heart  as  his  own 


SIN  61 

personal  Saviour  and  Lord  (John  1:12,  13;  Rom.  10:9,  10; 
I  John  5  :i2;  Eph.  3  117).    The  unbeliever 

(1)  Is  condemned  already  (John  (3:18). 

(2)  Shall  not  see  life  (John  3:36). 

(3)  Wrath  of  God  abides  upon  him  (John  3 136) . 

(4)  Shall  die  in  his  sins   (John  8:24). 

(5)  Shall  perish  (John  3:16). 

(6)  Shall  be  damned   (Mark  16:16). 

(7)  Makes  God  a  liar  (I  John  5:10). 

(8)  Cannot  enter  into  rest  (Heb.  3:18,  19). 

(9)  Nothing  is  pure  to  him  (Titus  1:15). 

(10)  Satan  blinds  his  mind  (II  Cor.  4:4). 

(11)  Shall  go  into  the  lake  of  fire  (Rev.  21:8). 

(12)  Shall  be  destroyed  (Jude  5). 


28.  THE  COMING  OF  THE  LORD  AND  THE 
UNSAVED 

1.  Enoch,  the  seventh  from  Adam,  prophesied  of  these 
(mentioned  in  Jude  12,  13,  16,  and  existing  in  Jude's  time) 
saying  that  the  Lord  was  coming  in  judgment  upon  all  such 
(Jude  14,  15).    Notice  the  word  "ungodly"  four  times. 

2.  The  Lord  is  coming  in  judgment  (Psa.  96  :i2,  13  ;  98 :7~9). 

3.  The  Lord  is  coming  to  punish  the  inhabitants  of  the  earth 
for  their  iniquity.  Then  woe  to  those  who  shed  blood  (Isa. 
26:21). 

4.  Gen.  6  is  a  description  of  the  "Days  of  Noah."  The 
godly  and  ungodly  united,  resulting  in  corruption  and  violence 
(the  word  translated  "giants"  means  "fallen  ones,"  "men  of 
violence")  ;  the  wickedness  of  man  was  great,  "only  evil  con- 
tinually;" God,  grieved  at  His  heart,  determined  to  destroy 
the  whole  race;  Noah  preached  righteousness,  justification  (II 
Pet.  2:5);  the  Spirit  strove,  the  people  rejected  (Gen.  6:1-7, 
11-13).  The  ark  was  built,  furnishing  salvation  to  all  who 
would  enter,  the  flood- judgment  came  and  destroyed  froin  the 
earth  all  who  would  not  enter  (6:14-7:22).  "As  the  days  of 
Noah  were,  so  shall  also  the  coming  of  the  Son  of  man  be" 


62  THE  CHRISTIAN  WORKERS'  MANUAL 

(Matt.  24:37-39).    Not  a  flood-judgment,  but  a  fire- judgment. 

5.  Judgment  upon  unfaithful  servants  (Matt.  24:48-51). 

6.  Warning  to  be  ready  (Luke  12:35-40). 

7.  When  the  Lord  comes  and  the  saints  are  caught  up  to 
meet  Him  it  will  be  "with  a  shout,  with  the  voice  of  the  arch- 
angel, and  with  the  trump  of  God,"  a  noisy  time  such  as  will 
terrify  the  sinners  who  are  left  behind  (I  Thes.  4:16;  Matt. 

24:31). 

8.  Sudden  destruction  upon  the  wicked  (I  Thes.  5:1-3). 

9.  He  comes  in  flaming  fire  taking  vengeance  on  them  who 
(1)  know  not  God,  (2)  obey  not  the  gospel.  Punishment  (II 
Thes.  1:7-9). 

10.  No  chance  for  the  ungodly  and  the  sinner  when  He 
comes  (I  Pet.  4:17,  18). 

11.  The  wail  of  the  tribes  of  the  earth  (Rev.  1 17). 

12.  A  picture  of  the  day  of  His  wrath  (Rev.  6:12-17). 

13.  The  Harvest  and  the  Vintage  (Rev.  14:14-20). 

14.  Judgment  upon  His  enemies  (Rev.  19:11-21). 

15.  Judgment  of  the  wicked  dead  according  to  their  works. 
Names  not  found  in  the  book  of  life.  After  the  Millennium 
(Rev.  20:5,  7,  11-15). 


29.    SATAN 

Four  names  are  given  to  Satan  in  Rev.  12:9;  20:2,  Dragon, 
Old  Serpent,  Devil,  Satan.  He  also  has  other  names.  He  is  a 
real  person,  with  all  the  personal  characteristics.  He  does  what 
only  persons  can  do ;  has  what  only  persons  can  have.  He  likes 
to  make  people  think  that  he  is  nobody,  and  that  sins  are  simply 
small  and  unimportant  mistakes.  One  of  the  dangers  of  the 
day  is  that  of  denying  or  ignoring  his  personality  and  power. 
God  has,  in  the  Word,  given  much  teaching  and  warning  on  this 
subject.  Note  the  following  facts  which  can  be  applied  only 
to  persons. 

1.  The  personal  pronouns,  referring  to  Satan  (Jas.  4:7; 
I  Pet.  5:8,  9;  John  8:44;  Rev.  12:9,  12;  II  Cor.  11  :i4,  15). 

2.  What  he  is: 


SIN  63 

(i)  A  murderer  (John  8:44). 

(2)  A  liar  (John  8:44). 

(3)  A  sinner  (I  John  3:8). 

(4)  An  adversary  (I  Pet.  5:8). 

(5)  An  enemy  (Matt.  13:25,  39). 

(6)  A  devourer  (I  Pet.  5:8). 

(7)  An  accuser  (Rev.  12:10). 

(8)  A  coward — he  flees   (Jas.  4:7). 

(9)  A  tempter  (Matt.  4:1-3;  I  Thes.  3:5). 

3.  His  position: 

(1)  The  prince  of  this  world  (John  12:31 ;  14:30;  16:11). 

(2)  The  god  of  this  age  (II  Cor.  4:4). 

(3)  The  prince  of  the  power  of  the  air  (Eph.  2:2). 

(4)  The  prince  of  a  realm  of  demons  (Matt.  9:34;  Luke 
11:15). 

4.  What  he  has: 

(1)  Angels  (Matt.  25:41). 

(2)  Messengers  (II  Cor.  12:7). 

(3)  Ministers  (II  Cor.  11:14,  15). 

(4)  Followers  (I  Tim.  5:15). 

(5)  Children  (John  8:44;  I  John  3:10)'. 

(6)  Works  (I  John  3:8;  II  Thes.  2:9). 

(7)  Snares  (I  Tim.  3:7;  II  Tim.  2:26). 

(8)  Wiles  (Eph.  6:11). 

(9)  Devices  (II  Cor.  2:11). 

(10)  Power  (Acts  26:18;  II  Thes.  2:9,  10). 

(11)  Wrath  (Rev.  12:12). 

(12)  A  will  (II  Tim.  2:26). 

5.  What  he  does: 

(1)  Converses  (Job  1:7-12;  2:1-7).    Note  several  points 
in  these  passages  which  show  his  personality. 

(2)  Tempts  (Matt.  4:1,  8,  9;  I  Cor.  7:5). 

(3)  Talks  (Matt.  4:3,  6). 

(4)  Sows  bad  seed  (Matt.  13:25,  38,  39). 

(5)  Snatches  away  good  seed  (Luke  8:12). 

(6)  Blinds  the  minds  of  unbelievers  to  keep  them  from 
salvation  (II  Cor.  4:4). 


64  THE  CHRISTIAN  WORKERS'  MANUAL 

(7)  Works  in  the  children  of  disobedience  (Eph.  2:2). 

(8)  Beguiles  Christians  from  the  simplicity  of  the  gospel 
and  the  deeper  truths  (II  Cor.  11 :2,  3). 

(9)  Resists  God's  servants  (Zech.  3:1). 

(10)  Suggests  sin  (John  13:2;  Acts  5:3). 

(11)  Gets  advantage  of  people  (II  Cor.  2:11). 

(12)  Hinders  God's  servants  (I  Thes.  2:18). 

(13)  Desires  to  have  God's  people  (Luke  22:31)'. 

(14)  Takes  captive  (II  Tim.  2:26). 

(15)  Persecutes  and  accuses  (Rev.  2:10;  12:9,  10). 

(16)  Knows  (Rev.  12:12). 

6.  His  great  power: 

(1)  All  power,  signs,  and  lying  wonders  (II  Thes.  2:9). 

(2)  Leader  of  a  great  spiritual  host  (Eph.  6:11,  12). 

(3)  Author  of  sin  (Gen.  3:1-6;  I  John  3:8). 

(4)  Author  of  sickness  (Acts  10:38;  Luke  13:16). 

(5)  Has  power  of  death  (Heb.  2:14). 

(6)  Transforms  himself  into  an  angel  of  light,  and  his 
ministers  likewise  when  it  serves  his  purpose  (II  Cor.  11:14, 

15). 

7.  The  Christian's  attitude: 

(1)  See  and  claim  our  redemption  rights.  Jesus  came 
and  died  to  destroy  the  works  of  the  devil  and  put  him  out  of 
business  (I  John  3:8;  Heb.  2:14).  His  power  was  utterly 
broken  by  the  death  and  resurrection  of  Christ  (Eph.  4:8; 
Col.  2:15),  and  this  enables  God  to  use  His  almighty  power 
against  Satan's  power. 

(2)  Put  on  the  whole  armor  of  God  and  stand,  withstand, 
stand  (Eph.  6:11-18). 

(3)  Resist  (Jas.  4:7;  I  Pet.  5:9). 

(4)  Be  sober  and  watchful  (I  Pet.  5:8). 

(5)  Give  him  no  place  (Eph.  4:27). 

(6)  Be  not  ignorant  of  his  devices  (II  Cor.  2:11). 

8.  Satan's  destiny: 

(1)  Will  be  cast  out  of  the  heavenlies  (Rev.  12:7-12). 

(2)  Will  be  confined  in  the  abyss  during  the  Millennium 
(Rev.  20:1-3). 


SIN  65 

(3)  Will  be  loosed  a  little  season  after  the  Millennium 
(Rev.  20:3,  7-9). 

(4)  Will  finally  be  cast  into  the  lake  of  fire  and  brimstone 
to  be  tormented  day  and  night  for  ever  and  ever  (Rev.  20:10). 


Ill:  SALVATION 


Ill:    SALVATION 

30.    JESUS 

1.  At  Mount  Sinai  God  gave  to  Israel  the  glorious  institution 
of  the  tabernacle,  which  represented  the  person  and  work  of  the 
Lord  Jesus  and  the  great  Plan  of  Redemption  (Ex.  25:8,  9, 
40;  Heb.  8  and  9).  The  tabernacle  was  surrounded  by  a  yard, 
or  court,  and  the  yard  was  enclosed  by  a  fence,  or  "hanging." 
Both  the  tabernacle  and  the  court  had  a  door,  or  gate,  one  door 
for  each  (Ex.  26:36;  27:16).  Each  door  was  made  of  fine 
linen,  embroidered  in  blue,  purple,  and  scarlet. 

2.  Jesus  is  the  Door  (John  10:9),  and  those  four  items  give 
four  pictures  of  Him.  Blue  is  the  heavenly  color  and  repre- 
sents Him  as  the  Son  of  God,  His  deity;  purple  is  the  royal 
color  and  represents  Him  as  King,  or  Lord;  scarlet  is  the 
earthly  color  and  represents  Him  as  Son  of  Man,  His  human- 
ity; the  white  linen  stands  for  holiness  and  righteousness  and 
represents  Him  as  the  Holy  One. 

3.  Romans  is  the  door  to  the  doctrinal  epistles,  and  1 13,  4  is 
the  door  to  Romans.  This  door  contains  the  subject  of  the 
epistle,  "His  Son  Jesus  Christ,"  and  four  things  about  Him, 
His  lordship,  humanity,  deity,  holiness.  Hence  the  New  Testa- 
ment door  is  the  same  as  the  Old  Testament  door  except  the 
slightly  changed  order.    It  is  Jesus  in  each  case. 

4.  Satan  hates  the  door,  the  only  way  of  salvation,  even  as 
he  hates  Jesus,  the  true  Door,  the  only  Door ;  and  he  attempts 
to  get  people  to  doubt  at  least  one  of  the  four  facts  about  Him. 
Hence  the  modern  heresies  and  movements.  A  thrust  at  any 
fact  about  the  Door  is  a  thrust  at  the  Door.  A  few  points 
under  each  item  will,  therefore,  be  helpful. 

69 


70  THE  CHRISTIAN  WORKERS'  MANUAL 

(i)  His  Lordship 

i.  Our  Lord  (Rom.  1:3). 

2.  The  Saviour  is  Christ  the  Lord  (Luke  2:11). 

3.  He  died  and  rose  that  He  might  be  Lord  (Rom.  14:9). 

4.  The  way  of  salvation. 

(1)  Repentance  toward  God  and  faith  toward  our  Lord 
Jesus  Christ  (Acts  20:21). 

(2)  Believe  on  the  Lord  Jesus  Christ  (Acts  16:31). 

(3)  Confess  with  the  mouth  the  Lord  Jesus  (R.  V.,  Jesus 
as  Lord,  Rom.  10:9). 

(4)  The  gift  of  God  is  eternal  life  through  Jesus  Christ 
our  Lord  (Rom.  6:23). 

5.  As  ye  received,  so  walk  in  Christ  Jesus  as  Lord  (Col.  2:6). 

6.  Walk  worthily  of  the  Lord  (Col.  1  :io). 

7.  Put  on  the  Lord  Jesus  Christ  (Rom.  13:14). 

8.  Jesus  is  Master  and  Lord  (John  13:13). 

9.  God  made  Jesus  Lord  (Acts  2:36). 

10.  Jesus  Christ  is  Lord  of  all   (Acts  10:36;  Rom.  10:12, 

13). 

11.  Jesus  is  Lord  in  the  life  only  when  He  is  obeyed  and  His 
will  is  done  (Luke  6  46;  13:25;  Matt.  7:21-23). 

12.  The  Holy  Spirit  makes  Jesus  real  as  Lord  and  enables 
one  to  truthfully  call  Him  Lord  (I  Cor.  12:3). 

13.  Every  tongue  shall  confess  that  Jesus  Christ  is  Lord  to 
the  glory  of  God  the  Father  (Phil.  2:11). 

14.  The  Lord  of  Glory  (I  Cor.  2:8). 

15.  The  Lord  of  the  Sabbath  (Matt.  12:8). 

16.  The  truth  of  the  Lordship  of  Jesus  is  a  very  important 
and  much  neglected  one.  It  is  the  key  to  the  real,  normal 
Christian  life.  In  the  New  Testament  the  word  "Lord,"  re- 
ferring to  Jesus,  occurs  hundreds  of  times;  "Lord  Jesus" 
twenty-four  times,  and  "Lord  Jesus  Christ"  nearly  forty  times. 


(2)  His  Humanity 

1.  Jesus  always  was,  is  now,  and  always  will  be  truly  God. 
He  became  and  is  now  truly  Man.     Therefore,  He  is  truly 


SALVATION  71 

God  and  truly  Man,  the  God-man.  These  two  distinct  natures 
are  united  in  one  person,  so  as  to  preserve  His  true  deity  and 
true  humanity.  They  are  not  mixed,  as  this  would  produce  a 
third  nature.  His  divine  nature  did  not  become  human,  but 
became  united  to  a  human  nature  (John  1:14;  Rom.  1:3,  4; 
9:5;  Gal.  4.4;  Heb.  2:11-14;  I  Tim.  3:16).  One  Person,  two 
natures. 

2.  Both  natures  are  often  referred  to  in  the  same  passages 
of  Scripture: 

(1)  Human  attributes  with  divine  names  (Matt.  1:23; 
Luke  1 131,  32 ;  Acts  20 :28 ;  Rom.  9 15  ;  I  Cor.  2  :8 ;  Phil.  2 :6-l  1 ; 
Col.  1:13-17). 

(2)  Divine  attributes  with  human  names  (Matt.  9:6;  John 
3:13,  6:62;  Rev.  5:12,  13). 

3.  Jesus  is  truly  Man.     His  humanity  may  be  abundantly 
proven  by  Scripture : 

(1)  His  human  ancestry.  Made  of  the  seed  of  David 
according  to  the  flesh  (Rom.  1 13;  Matt.  1:1;  Acts  13:22,  23). 

(2)  The  title,  Son  of  Man,  is  used  over  eighty  times 
(Luke  19:10;  John  1 :5i ;  etc.). 

(3)  His  human  birth  (Matt.  1  :i6,  18,  21,  25;  2:1 ;  Luke 
1:31;  27,  11;  Gal.  4:4). 

(4)  His  human  life.  He  (1)  partook  of  flesh  and  blood 
(Heb.  2:14),  (2)  was  circumcised  (Luke  2:21),  (3)  increased 
in  wisdom  (Luke  2:52),  (4)  walked,  turned,  saw,  spoke,  etc. 
(John  1 :29,  35-51,  and  so  on  throughout  the  gospels),  (5)  ate 
(Mark  2:16;  Luke  15:2;  24:43),  (6)  slept  (Mark  4:38),  (7) 
prayed  (Matt.  14:23;  Mark  1:35;  Luke  9:18,  28),  (8)  was 
seen,  heard,  handled  (Luke  24:39;  John  20:27;  I  John  1:1,  2), 
(9)  wept  (Luke  19:41 ;  John  11  .-35). 

(5)  His  human  limitations.  (1)  Weariness  (John  4:6). 
(2)  Hunger  (Matt.  4:2;  Mark  11:12).  (3)  Thirst  (John  4:7; 
19:28).     (4)  He  was  tempted  (Heb.  2:18;  4:15). 

(6)  He  lived  a  holy  life  and  did  mighty  works,  not 
through  His  deity  but  through  the  power  of  the  Holy  Spirit 
(Heb.  9:14;  Acts  10:38). 

(7)  His  suffering  and  death.  (1)  He  was  in  agony, 
sweat,  prayed  (Luke  22:44).     (2)  He  was  scourged,  stripped, 


72  THE  CHRISTIAN  WORKERS'  MANUAL 

robed,  crowned,  mocked,  spit  upon,  smitten,  crucified  (Matt. 
27:26-35).  (3)  He  died  (John  19:30).  (4)  His  side  was 
pierced,  out  of  which  came  blood  and  water  (John  19:34). 
(5)  In  this  connection  His  head,  hands,  feet,  legs,  side,  mouth, 
body  are  mentioned.     He  was  truly  a  man. 

(8)  His  resurrection  and  ascension  (Acts  1:9;  2:24,  32, 

33;  3:I5;  John  6:62). 

(9)  He  is  still  the  Man  in  His  intercession  (I  Tim.  2:5). 

(10)  Having  been  made  a  man  like  unto  His  brethren  "in 
all  things,"  he  was  able  to  understand  humanity,  to  suffer,  to 
succour,  and  to  die ;  and  with  that  as  a  foundation,  He  is  able 
to  be  a  merciful,  faithful,  sympathetic  High  Priest  and  Inter- 
cessor now  (Heb.  2:14-18;  4:14-16;  7:24-27). 

(11)  He  is  coming  again  as  a  Man  (Matt.  25:31;  Luke 
21:27). 

(12)  As  the  Son  of  Man  He  will  be  Judge  (John  5:27). 
4.  This  is  an  immensely  important  subject  and  belief  in  it  is 

necessary  for  salvation.  Jesus  came  to  die  (Matt.  20:28;  Heb. 
2:14),  and  if  He  did  not  become  a  man  He  did  not  die,  for 
God  cannot  die ;  He  cannot  be  slain.  And  if  Jesus  did  not  die, 
there  is  no  salvation  for  us  (Heb.  9:12,  22). 


(3)  His  Deity 

1.  "Deity"  and  "divinity"  are  practically  synonymous  terms, 
but  in  these  days  the  meanings  are  so  separated  that  it  is  neces- 
sary to  use  the  word  "deity"  when  speaking  of  Christ.  The 
"divinity"  of  Christ  is  disputed  by  very  few  today,  but  is 
admitted  by  infidels,  apostates,  and  all.  But  His  divinity  is  not 
considered  exclusive ;  He  is  not  unique ;  man  is  also  considered 
divine.  Hence  the  battle  is  over  His  deity,  not  His  divinity. 
The  term  "divine,"  therefore,  when  used  in  this  book,  refers  to 
His  deity. 

2.  The  fact  that  the  New  Testament  teaches  the  deity  of 
Christ  is  practically  undisputed.  Nearly  or  quite  all  infidel, 
rationalistic,  and  critical  schools  admit  it.  They  deny  His  deity 
by  denying  the  genuineness  and  authenticity  of  the  writings, 


SALVATION  73 

the  reliability  of  the  writers,  and  the  like.     Hence  it  is  not 
difficult  to  prove  His  deity  to  him  who  believes  the  Bible. 

3.  Jesus  is  truly  God.    His  deity  may  be  abundantly  proven 
by  Scripture: 

(1)  God  called  Jesus  God  (Heb.  1:8).  This  is  quoted 
from  Psa.  45,  and  shows  that  psalm  to  be  Messianic.  If  God 
called  Him  God,  what  right  has  man  to  say  that  He  is  not  God? 

(2)  He  is  the  "great  God  and  Saviour"  or  the  great  God, 
even  our  Saviour  (Titus  2:13). 

(3)  He  has  other  divine  titles,  such  as  "Lord"  (Heb. 
1  :io),  "Lord  of  All,"  "Lord  of  Glory"  (see  "His  Lordship"), 
"Lord  of  lords  and  King  of  kings"  (Rev.  17:14;  19:16;  com- 
pare God's  title  in  I  Tim.  6:15;  Deut.  10:17),  "the  Lord,  the 
God  of  the  prophets,"  who  was  Jesus  (Rev.  22:6,  16),  "the 
Lord  from  heaven"  (I  Cor.  15:47),  "God  blessed  forever" 
(Rom.  9:5),  and  others. 

(4)  He  is  the  Alpha  and  Omega,  the  Lord,  the  eternal 
One,  the  Almighty  (Rev.  1:8;  22:12,  13,  16). 

(5)  His  prophetic  names,  Wonderful,  Mighty  God,  Ever- 
lasting Father,  etc.  (Isa.  9:6).  See  Isa.  7:14;  Micah  5:2;  Psa. 
110:1  with  Matt.  22:42-45. 

(6)  He  is  called  "the  true  God"  (I  John  5:20),  God  over 
all  (Rom.  9:5),  God  who  purchased  the  church  with  His  blood 
(Acts  20:28),  "the  only  begotten  God"  (John  1:18,  R.  V., 
margin). 

(7)  He  is  one  with  God  (John  10:30,  38;  12:45  ;  14:7-10; 
17:10,  11,  21-23).  He  is  the  brightness  of  His  glory,  the 
express  image  of  His  person,  the  revelation  and  manifestation 
of  the  Father,  so  that  He  could  say  "he  who  hath  seen  me  hath 
seen  the  Father"  (Heb.  1:3;  John  1:18;  Matt.  11:27;  Phil. 
2:6). 

(8)  He  is  equal  with  God  (John  5:17-23;  Phil.  2:6). 
The  Revised  Version  of  Phil.  2:6  says,  "on  an  equality  with 
God."  "This  glorious  Personage  in  view  is  not  another  and 
independent  God,  of  rival  power  and  glory,  but  the  Christ  of 
God,  as  truly  and  fully  divine  as  the  Father.  Let  us  remember 
that  these  words  occur  not  in  a  polytheistic  reverie,  but  in  the 
Holy  Scriptures,  which  everywhere  are  jealous  for  the  pre- 


74  THE  CHRISTIAN  WORKERS'  MANUAL 

rogative  of  the  Lord  God,  and  that  they  come  from  the  pen  of 
a  man  whose  Pharisaic  monotheism  sympathized  with  this  jeal- 
ousy to  the  utmost.  May  it  not  then  be  asked,  how — in  any 
way  other  than  direct  assertion,  as  in  John  I  :i — the  true  and 
proper  deity  of  Christ  could  be  more  plainly  stated?"  (Moule 
on  Philippians,  Cambridge  Bible.) 

(9)  His  name  is  coupled  with  God's  name  in  a  way  which 
would  be  impossible  if  He  were  a  mere  man  (Matt.  28:19;  H- 
Cor.  13:14;  I  Thes.  3:11;  II  Thes.  1:2;  2:16,  17;  John  14:1, 
23;  J7:3;  I  John  1 :3,  and  many  others). 

(10)  His  divine  attributes.  (1)  Eternity  (John  1  :i ;  8:35, 
56-58;  Heb.  1:8;  13:8;  Col.  1:17;  Isa.  9:6).  (2)  Omnipres- 
ence (Matt.  18:20;  28:20;  Eph.  1  \2y,  Col.  1 :2f).  He  is  with 
and  in  Christians  everywhere,  under  the  conditions  named.  (3) 
Omnipotence  (Matt.  28:18;  John  5:21-23;  6:19;  Eph.  1 :20-23; 
Rom.  1 14;  Heb.  1:3).  He  has  power  over  all  manner  of  dis- 
ease, including  leprosy,  palsy,  fever,  demon  possession,  issue  of 
blood,  blindness,  deafness;  also  over  storm,  sin,  death  (Matt. 
8  and  9).  (4)  Omniscience  (Col.  2:3;  I  Cor.  1:24,  30;  John 
2:24,2556:64;  16:30521:17).  (5)  Immutability  (Heb.  1:12; 
13  :8).  These  are  the  same  attributes  which  God  has  and  which 
men  do  not  have. 

(11)  He  is  the  Creator  of  all  things  (John  1:3,  10;  Col. 
1:16;  Heb.  1:2,  10-12  with  Psa.  102:24-27).  The  same  verb 
which  means  create  in  John  1 :3  is  used  in  John  1  :io,  12,  17; 
2  :g.  All  things,  the  world,  the  new  birth,  grace  and  truth  are 
His  creation.  He  created  wine  from  water.  But  only  God 
creates  (Heb.  3:4);  hence  the  Lord  Jesus  is  God.  Compare 
"for  Him"  in  Col.  1  :i6  and  Prov.  16:4. 

(12)  He  does  other  things  which  no  human  being,  but  God 
only,  can  do.  (1)  He  upholds  all  things  by  the  word  of  His 
power  (Heb.  1:3).  (2)  He  forgives  sins  (Luke  5:20-25). 
(3)  He  is  the  Source  of  life  and  light  (John  1 14,  5,  9;  8:12; 
10:28;  17:2;  I  John  5:12).  (4)  He  is  the  Judge  (John  5:22, 
2y;  Matt.  25:31-46;  II. Cor.  5:10;  II  Tim.  4:1).  (5)  He  will 
raise  the  dead  (John  5:21,  25,  28,  29;  6:39,  44).  (6)  He  will 
give  rewards  (Matt.  16:27;  Rev.  2:10;  3:21). 

(13)  He  is  worshiped  as  God   (Heb.  1:6;  Matt.  14:33; 


SALVATION  75 

15:25;  20:20;  28:9,  17;  Luke  24:52;  Phil.  2:10,  11;  Rev. 
5  :ii-I4).  Jesus  never  forbade  such  worship.  Men  and  angels 
declined  worship  (Acts  10:25,  26;  14:11-15;  Rev.  19:10;  22:8, 

9)- 

( 14)  He  is  honored  and  glorified  as  God  (John  5  :23 ;  17:5  ; 
II  Pet.  3:18). 

(15)  He  is  prayed  to  as  God  (Acts  7:59,  60;  9:14;  I  Cor. 
1:2;  II  Cor.  12:8,  9). 

(16)  He  is  God  manifested  in  the  flesh  (John  1:1,  14;  I 
Tim.  3:16;  Phil.  2:5-8;  Rom.  8:3). 

(17)  He  is  the  Son  of  God  in  a  unique  sense  (John  1  :i4, 
18;  3:16,  18;  I  John  4:9).  The  word  translated  "only  begot- 
ten" in  these  verses  means  "only,  single  of  its  kind"  and  is  used 
to  designate  the  only  child  in  a  family.  He  is  called  the  Son  of 
God  forty-two  times. 

(18)  The  fullness  of  the  Godhead  dwells  bodily  in  Him 
(Col.  1  :i9;  2:9). 

(19)  He  is  the  Head  of  all  principality  and  power  (Col. 
2:10;  Eph.  1 :2i). 

(20)  He  exercised  divine  authority  and  power  (John  2:14- 
16,  19;  Matt.  8:3;  9:6;  Mark  4:39;  Luke  7:14,  15;  Rev.  1  :i8). 
He  is  the  "Power  of  God"  (I  Cor.  1 :24). 

4.  In  all  of  the  above  references  the  facts  stated  can  be  true 
only  of  a  divine  Person,  God;  and  in  very  many  of  them  a 
direct  statement  of  this  fact  can  be  found  in  the  Old  Testa- 
ment (see  Rev.  2:23  with  Jer.  17:10  and  I  Kings  8:39;  John 
5  :23  with  Isa.  42:8;  Col.  1  :i6  with  Isa.  44:24;  etc.).  Passages 
which  in  the  Old  Testament  refer  to  God  are  quoted  in  the 
New  Testament  and  referred  to  Christ,  such  as  Psa.  45:6,  7; 
102  ^5-27  with  Heb.  1 :8-i2 ;  Psa.  68  \ij,  18  with  Eph.  4 :8 ;  Isa. 
8:13,  14  with  I  Pet.  2\jy  8. 

5.  Some  of  the  strong  passages  on  the  deity  of  Christ  are 
John  1:1-18;  Phil.  2:5-11;  Heb.  1:1-12. 

6.  If  Christ  is  a  mere  creature  and  the  Holy  Spirit  an  influ- 
ence or  principle,  then  we  are  called  upon  to  baptize  in  the 
name  of  a  divine  Person,  a  creature,  and  an  influence ;  the  bene- 
diction, likewise  (Matt.  28:19;  II  Cor.  13:14). 

7.  Witnesses  of  the  deity  of  Christ:  (1)  God  the  Father 


7G  THE  CHRISTIAN  WORKERS'  MANUAL 

(Matt.  17:5),  (2)  Jesus  Himself  (John  10:36),  (3)  The  Holy 
Spirit  (Mark  1:1),  (4)  Gabriel  (Luke  1 135),  (5)  John  the 
Baptist  (John  1 134),  (6)  John  the  Apostle  (John  20:31),  (7) 
Paul  (Acts  9:20),  (8)  Peter  (Matt.  16:16),  (9)  Nathanael 
(John  1:49),  (10)  Martha  (John  11:27),  (11)  Thomas  (John 
20:28),  (12)  The  Disciples  (Matt.  14:33),  (13)  The  Ethiopian 
eunuch  (Acts  8:37),  (14)  The  Roman  centurion  (Mark 
I5:39)>  (J5)  Demons  (Mark  3:11;  5:7). 

8.  The  doctrine  of  the  deity  of  Christ  is  one  of  vital  im- 
portance. The  Gospel  of  John  was  written  to  prove  it,  and 
faith  in  it  is  necessary  for  eternal  life  (John  20:31).  It  is 
necessary  for  salvation  (John  8:24;  I  John  5:1,  10-13).  He 
who  denies  the  deity  of  Christ  is  a  liar,  an  antichrist,  and  has 
not  the  Father  (I  John  2:22,  23)  ;  terrible  punishment  awaits 
him  (Heb.  10:28,  29). 

(4)  His  Holiness 

1.  He  was  holy  in  His  birth  (Luke  1:35). 

2.  He  was  well-pleasing  to  the  Father  (Luke  3:22). 

3.  He  always  pleased  the  Father  (John  8:29). 

4.  He  challenges  conviction  of  sin  (John  8:46). 

5.  Satan  cannot  accuse  Him  of  sin  (John  14:30). 

6.  He  is  called  "the  Holy  and  Just  One,"  "the  Holy  Child 
Jesus"  (Acts  3:14;  4:27,  30).  The  unclean  spirit  called  Him 
"the  Holy  One  of  God"  (Mark  1:23,  24). 

7.  He  knew  no  sin  (II  Cor.  5:21). 

8.  He  was  tempted,  yet  without  sin  (Heb.  4:15). 

9.  He  is  holy,  harmless,  undefiled,  separate  from  sinners 
(Heb.  7:26). 

10.  He  was  a  spotless  Offering  (Heb.  9:14;  I  Pet.  1:19). 

11.  He  did  no  sin  (I  Pet.  2:21-23). 

12.  In  Him  is  no  sin  (I  John  3:5). 

13.  Witnesses:  (1)  Pilate  (John  18:38;  19:4,  6),  (2) 
Pilate's  wife  (Matt.  27:19),  (3)  Judas  (Matt.  27:3,  4),  (4) 
One  of  the  thieves  (Luke  23:41),  (5)  The  Roman  centurion 
(Luke  23:47). 

14.  This  is  an  important  doctrine.     One  sin  makes  one  a 


SALVATION  77 

sinner  and  if  Jesus  had  sinned  He  would  have  needed  a  Saviour 
instead  of  being  one.  He  was  born  under  the  law;  tested  by 
the  law;  kept  and  fulfilled  the  law;  satisfied  God's  require- 
ments, and  became  the  Substitute  for  the  sinner.  There  is  no 
salvation  for  the  sinner  if  Jesus  were  a  sinner.  Jesus  is  and 
always  was  absolutely  holy. 


31.    JESUS  THE  SAVIOUR 

1.  The  Saviour: 

(1)  "Lord"  means  Master  (Luke  6:46;  Rom.  6:16). 

(2)  "Jesus"  means  Saviour  (Matt.  1:21). 

(3)  "Christ"  means  the  Anointed  One  (Heb.  1:9;  John 
1:41). 

2.  Why  Jesus  came  into  the  world: 

(1)  To  die  (Matt.  20:28;  Heb.  2:14). 

(2)  To  save  sinners  (I  Tim.  1:15). 

(3)  To  save  the  world  (John  12:47). 

(4)  To  seek  and  to  save  the  lost  (Luke  19:10). 

(5)  To  call  sinners  to  repentance  (Luke  5:32). 

(6)  To  give  life  (John  10:10). 

(7)  To  give  the  abundant  life  (John  10:10). 

(8)  To  do  the  will  of  God  (John  6:38). 

3.  No  other  way  of  salvation: 

(1)  Jesus  Christ  the  only  way  (Acts  4:12). 

4.  That  which  brought  salvation: 

(1)  The  grace  of  God  (Titus  2:11;  Eph.  2:5,  8). 

(2)  Mercy,  pity,  or  compassion  (Titus  3:5;  Eph.  2:4). 

(3)  Love,  which  includes  delight  in  and  a  desire  for  pos- 
session and  companionship  (I  John  3:16,  17). 

(4)  Purpose  and  grace  (II  Tim.  1  :g). 

5.  What  Jesus  is: 

(1)  The  Saviour  (I  John  4:14). 

(2)  The  Captain  of  Salvation  (Heb.  2:10). 

(3)  The  Author  of  Salvation  (Heb.  5:9). 

(4)  The  Horn  (or  Power)  of  Salvation  (Luke  1:69). 

6.  From  what  Jesus  saves: 


78  THE  CHRISTIAN  WORKERS'  MANUAL 

(i)  From  sin  (Matt.  1:21). 

(2)  From  wrath  (Rom.  5:9). 

(3)  From  our  enemies,  including  Satan  (Luke  1:69-71). 

(4)  All  trouble  (Psa.  34:6). 

(5)  All  uncleannesses  (Ezek.  36:29). 

(6)  Sinful  dwelling-places   (Ezek.  37:23). 

(7)  Distresses  (Psa.  107:13). 

7.  Extent  and  character  of  salvation: 

(1)  Great  (Heb.  2:3). 

(2)  Eternal  (Heb.  5:9;  Isa.  45:17). 

(3)  Uttermost   (Heb.  7:25). 

(4)  Common  (Jude  3). 

(5)  Of  God  (Luke  3:6;  Acts  28:28). 

8.  When  Jesus  saves: 

(1)  In  the  day  of  salvation  (II  Cor.  6:2). 

(2)  This  day  (Luke  19:9). 

9.  What  the  Word  of  God  is: 

(1)  The  Word  of  salvation  (Acts  13:26). 

(2)  The  power  of  God  unto  salvation  (Rom.  1:16). 

(3)  The  gospel  of  your  salvation  (Eph.  1:13). 

(4)  That   which  makes   wise   unto   salvation    (II   Tim. 

3:i5). 

32.    THE  DEATH  OF  JESUS.     SIN-BEARER 

1.  Isaiah  53  gives  a  picture  of  Jesus  as  the  Sin-offering  and 
Sin-bearer.  (1)  "He  hath  borne  our  griefs  and  carried  our 
sorrows"  (4).  (2)  "He  was  wounded  for  our  transgressions," 
etc-  (5)-  (3)  "Jehovah  hath  laid  on  Him  the  iniquity  of  us 
all"  (6) .  (4)  He  was  the  Lamb  led  to  the  slaughter  (7).  (5) 
His  life  was  cut  off  for  the  transgression  of  the  people  (8). 
(6)  His  soul  was  made  an  offering  for  sin  (10).  (7)  He  bore 
iniquities  (11).     (8)  "He  bare  the  sin  of  many"  (12). 

2.  The  same  thought  runs  through  the  New  Testament.  ( 1 ) 
He  is  the  Lamb  of  God,  the  One  taking  away  the  sin  of  the 
world  (John  1:29).  The  lamb  was  the  animal  used  in  the 
daily  morning  and  evening  sacrifice  (Ex.  29:38-42).  Jesus  is 
a  present  Saviour,  moment  by  moment.     (2)  "Christ  was  once 


SALVATION  79 

offered  to  bear  the  sins  of  many"  (Heb.  9:28).     (3)  He  "bare 
our  sins  in  His  own  body  on  the  tree"  (I  Pet.  2:24). 

3.  Other  expressions  concerning  the  believer's  past  sins  are 
as  follows: 

(1)  He  became  sin  (II  Cor.  5:21). 

(2)  He  suffered  for  sin  (I  Pet.  3:18). 

(3)  He  purged  our  sins  (Heb.   1:3;  Isa.  67). 

(4)  They  are  nailed  to  the  cross  (Col.  2:14). 

(5)  They  are  forgiven  (Eph.  17;  Acts  13:39;  Ex.  34:6, 

7). 

(6)  They  are  pardoned  (Isa.  557;  Mic.  7:18). 

(7)  They  are  covered   (Psa.  32:1;  85:2). 

(8)  They  are  blotted  out  (Isa.  43:25;  44:22). 

(9)  They  are  remitted  (Matt.  26:28;  Acts  10:43). 

(10)  They  are  taken  away  (Col.  2:14;  Isa.  67). 

(11)  They  are  put  away  (Heb.  9:26). 

(12)  They  are  removed  as  far  as  the  east  is  from  the  west 
(Psa.  103:12). 

(13)  They  are  cast  behind  His  back  (Isa.  38:17). 

(14)  They  are  cast  into  the  depths  of  the  sea  (Mic.  7:19). 

(15)  They  are  not  imputed  (II  Cor.  5:19;  Rom.  4:8). 

(16)  They  are  not  found  (Jer.  50:20). 

(17)  They  are  not  mentioned  (Ezek.  18:22;  33:16). 

(18)  They  are  not  remembered  (Jer.  31:34;  Heb.  8:12). 

(19)  We  are  cleansed  from  them  (I  John  1  7;  Jer.  33:8). 

(20)  We  are  freed  from  them  (Rom.  6:18). 

4.  If  God,  for  Jesus'  sake,  has  done  all  these  things  with  our 
sins,  why  should  we  worry  about  them? 


33.    THE  DEATH  OF  JESUS.    SUBSTITUTION 

1.  A  substitute  is  one  who  takes  the  place  of  another.  The 
substitutionary  work  of  the  Lord  Jesus  is  the  foundation  upon 
which  the  Plan  of  Salvation  is  built,  and  it  answers  the  question, 
How  can  God  be  just  and  the  justifier  of  him  who  believes  in 
Jesus?  (Rom.  3:26). 

2.  God  does  not  excuse  sin  nor  shut  His  eyes  to  *t  nor  even 


80  THE  CHRISTIAN  WORKERS'  MANUAL 

forgive  it,  unless  that  forgiveness  is  based  upon  a  righteous 
foundation.  He  has  made  certain  statements  about  sin,  and  His 
Word  can  never  be  set  aside;  it  must  come  to  pass  (Isa.  46:11 ; 
Ezek.  12:25,  28;  24:14;  Matt.  5:18;  John  10:35). 

3.  In  the  Old  Testament  tabernacle  the  brazen  altar,  which 
represented  the  substitutionary  work  of  Jesus,  was  four  square 
(Ex.  27:1).  God  has  four  charges  against  the  sinner,  and 
Jesus  has  definitely  met  and  settled  every  one  of  them.  God 
has  accepted  His  work  for  what  we  could  not  do,  and  when 
we  accept  Him  as  our  Substitute  and  receive  Him  as  our  per- 
sonal Saviour  and  Lord,  we  are  free.  The  bills  have  all  been 
paid.    These  four  charges  are  sin,  death,  curse,  wrath. 

4.  The  word  "for"  means  "instead  of"  in  the  following 
texts : 

(1)  Sin.  "The  Scripture  has  concluded  all  under  sin" 
(Gal.  3:22).    Jesus  became  sin  for  us  (I  Cor.  5:21). 

(2)  Death.  "The  soul  that  sinneth  it  shall  die."  The 
wages  of  sin  is  death  (Ezek.  18:4;  Rom.  6:23;  Jas.  1:15). 
"Christ  died  for  the  ungodly,"  "for  us"  (Rom.  5:6,  8). 

(3)  Curse.  All  are  under  the  curse  (Gal.  3:10).  "Christ 
has  redeemed  us  from  the  curse  of  the  law,  being  made  a  curse 
for  us"  (Gal.  3:13). 

(4)  Wrath.  All  are  under  the  wrath  of  God  (Rom.  1  :i8; 
John  3:36;  Eph.  2:3).  Jesus  became  a  propitiation,  or  wrath- 
offering,  for  us,  saving  us  from  wrath  (Rom.  3:25;  5:9). 
Compare  I  Cor.  57  with  Ex.  12:3-14. 

5.  "Jesus  suffered  for  sins,  the  just  for  (instead  of)  the 
unjust,  that  He  might  bring  us  to  God"  (I  Pet.  3:18). 

6.  Jesus,  through  His  substitutionary  work,  became 

(1)  The  Ransom,  or  the  purchase  money,  the  price  paid 
for  our  redemption  (Job  33:24;  Matt.  20:28;  I  Tim.  2:6). 

(2)  The  Reconciler,  reconciling  enemies  to  God  (Rom. 
5:10,  11,  margin;  Col.  1:20-22;  II  Cor.  5:18-20). 

7.  Thus  Jesus  is  the  Christian's  Substitute,  and  He  becomes 
the  sinner's  Substitute  just  as  soon  as  that  sinner  receives  Him 
as  such  and  is  saved;  not  before.  It  is  necessary  to  see  this 
in  order  to  guard  against  Universalism  and  the  denial  of  the 
justice  of  God  because  He  does  not  at  once  set  everyone  free 


SALVATION  81 

and  because  He  urges  men  to  flee  from  wrath  when  their  sins 
have  already  been  borne. 

8.  The  power  of  the  substitutionary  work  of  the  Lord 
Jesus.  The  following  are  some  of  the  practical  results  of  the 
death  of  Jesus. 

(i)  Imputes  righteousness  (Rom.  4:22-24). 

(2)  Puts  God's  righteousness  in  us  (ll  Cor.  5:21). 

(3)  Makes  us  crucified  to  the  world  (Gal.  2:20;  6:14). 

(4)  Enables  us  to  follow  in  His  steps  (I  Pet.  2:21-23). 

(5)  Enables  us  to  become  dead  to  sin  and  alive  to  right- 
eousness (I  Pet.  2:24;  Rom.  6:1-8).  This  is  imputed  right- 
eousness. 

(6)  Gives  a  basis  for  bodily  healing  (I  Pet.  2:24;  Matt. 
8:16,  17). 

(7)  Brings  us  to  God  (I  Pet.  3:18). 

(8)  Enables  us  to  cease  from  sin  (I  Pet.  4:1). 

(9)  Enables  us  to  live  for  Him  (II  Cor.  5:15). 

(10)  Enables  us  to  walk  in  love  (Eph.  5:2). 

(11)  Enables  us  to  lay  down  our  lives  for  others  (I  John 
3:16). 

(12)  Delivers  from  the  present  evil  age  (Gal.  1:4). 

(13)  Sanctifies  and  cleanses  (Eph.  5:25-27). 

(14)  Redeems   from  all  iniquity   (Titus  2:14). 

(15)  Purifies  us,  a  people  for  His  own  possession,  zealous 
of  good  works  (Titus  2:14,  R.  V.). 

(16)  Gives  us  all  things  (Rom.  8:32). 

(17)  Enables  us  to  live  with  Him  (I  Thes.  5:9,  10). 

(18)  Destroys  the  power  of  the  devil  (Heb.  2:14). 

(19)  Delivers  from  fear  of  death  (Heb.  2:15). 

(20)  Brings  us  into  God's  presence  (Eph.  2:13-19). 

9.  In  behalf  of.  The  word  "for"  also  means  in  behalf  of. 
When  Jesus  died  instead  of  us  He  also  accomplished  certain 
things  in  behalf  of  us : 

(1)  His  present  intercession  (Rom.  8:34). 

(2)  The  Holy  Spirit's  intercession  (Rom.  8:26). 

(3)  God  for  us,  none  against  us  (Rom.  8:31)- 

(4)  Jesus  within  the  vail  (Heb.  6:20). 

(5)  Eternal  redemption  obtained  (Heb.  9:12). 


82  THE  CHRISTIAN  WORKERS'  MANUAL 

(6)  Jesus  in  the  presence  of  God  (Heb.  9:24). 

(7)  A  new  and  living  way  consecrated  (Heb.  10:19,  20). 

(8)  Something  better  (Heb.  11:40). 

(9)  Light  affliction  works  a  far  more  exceeding  and  eter- 
nal weight  of  glory  (II  Cor.  4:17). 

(10)  God  will  fight  for  us  (Neh.  4:20). 

(11)  God  is  a  refuge  for  us  (Psa.  62:8). 

(12)  God  shall  choose  for  us  (Psa.  47:4). 

(13)  God  has  wrought  for  us  (Psa.  68:28). 

(14)  God  has  done  great  things  for  us  (Psa.  126:3). 

10.  The  great  doctrine  of  substitution  means;  then,  that  some 
things  happened  to  Jesus  which,  because  of  this,  do  not  need  to 
happen  to  us.  We  are  free  by  receiving  Him  as  our  personal 
Substitute. 

11.  Just  here  lies  a  most  vital  and  important  reason  for  hold- 
ing strictly  to  the  doctrines  of  the  deity  and  the  humanity  of  the 
Lord  Jesus.  As  deity  He  was  God,  having  all  the  attributes  of 
God,  including  holiness,  or  freedom  from  sin.  In  His  incarna- 
tion (John  1  :i4),  as  God  manifested  in  the  flesh  (I  Tim.  3  :i6), 
He  was  also  free  from  sin  because  of  His  virgin  birth  by  the 
Holy  Spirit  (Matt.  1  :i8;  Luke  1 :35 ;  Heb.  7:26).  And  in  this 
double  freedom  from  sin  He  identified  Himself  with  our  fallen 
race,  partook  of  our  common  humanity,  inherited  our  guilt,  and 
thus  justly  bore  the  penalty  of  our  guilt  (Heb.  2  :i4,  15 ;  II  Cor. 
5:21).  That  "sin"  in  II  Cor.  5:21  refers  primarily  to  guilt  is 
shown  by  its  opposite,  "righteousness,"  or  justification.  Says 
Dr.  Pardington  (Outline  Studies)  :  "The  word  guilt  is  used  in 
two  senses :  first,  blameworthiness,  or  depravity ;  and  second, 
liability  to  punishment,  or  obligation  to  make  satisfaction  for 
sin.  In  the  latter  sense  only  can  it  be  applied  to  Christ.  More- 
over, the  guilt  which  our  Lord  inherited  by  birth  was  not,  of 
course,  the  guilt  of  personal  sin.  It  could  not  be.  It  was 
primarily  the  guilt  of  Adam's  sin,  the  guilt  of  the  first,  or 
original,  transgression.  But  it  was  also  the  guilt  of  our  sin — 
yours  and  mine.  This  is  true,  because  as  the  branches  are 
organically  and  vitally  united  to  the  tree,  so  we  are  racially  and 
vitally  united  with  Adam.  Thus  'the  Lord  hath  laid  on  Him 
the  iniquity  of  us  all'  (Isa.  53:5)." 


SALVATION  83 

12.  In  the  union  of  the  Lord  Jesus  with  humanity  He,  hav- 
ing no  debt  of  His  own  to  pay,  was  delighted  to  pay,  and  the 
holiness  of  God  demanded  that  He  should  pay,  all  the  claims 
of  God  against  us ;  and  He  did  pay  them  so  fully  that  we,  by 
identifying  ourselves  with  Him  as  our  Substitute  in  His  fin- 
ished work,  are  fully,  freely,  and  finally  justified  from  all  things 
(Acts  13:38,  39). 

13.  Thus:  (1)  God  had  a  right  to  demand  satisfaction  for 
sin.  (2)  The  sinner  was  powerless  to  give  that  satisfaction. 
(3)  Jesus  was  able,  willing,  and  did  meet  the  claims  of  God  at 
every  point  (Rom.  8:3,  4).  His  incarnation  was  for  that  very 
purpose  (Heb.  2:14;  Matt.  20:28;  Rom.  3:25;  Gal.  4:4,  5). 
He  came  to  die. 


34.    THE  DEATH  OF  JESUS.    HIS  BLOOD 

1.  The  blood  of  Jesus  is  the  key  and  center  of  redemption. 
Everything  depends  upon  it;  there  is  no  salvation  apart  from 
it,   for  "without  shedding  of  blood  is  no  remission"    (Heb. 

9J22). 

2.  The  blood  represents  life  (Gen.  9:4;  Lev.  17:11).  The 
law  demanded  obedience  or  death,  and  Jesus,  as  a  man,  gave 
both,  the  one  for  Himself,  the  other  for  us.  He  kept  the  law, 
fulfilled  the  law,  and  died  for  the  law-breaker.  He  gave 
Himself  (Gal.  1:4;  2:20;  Eph.  5:2,  25;  I  Tim.  2:6;  Titus 
2:14)  which  was  His  life  (Matt.  20:28;  John  10:11,  15,  17, 
18;  I  John  3  :i6).  This  He  did  when  He  shed  His  blood  (Heb. 
9:12-14).  This  is  substitution,  life  for  life.  One  sinner 
cannot  die  for  another;  he  must  die  for  himself   (Psa.  49*: 

7,8). 

3.  The  blood  of  Jesus,  precious  (I  Pet.  1:19),  divine  (Acts 
20:28),  was  the  great  antitype  of  the  blood  of  the  Jewish 
offerings  and  sacrifices. 

(1)  The  old,  or  Mosaic,  covenant  was  a  blood-covenant, 
ratified  and  sealed  by  blood  (Ex.  24:1-8;  Heb.  9:18-20).  See 
Article  36. 

(2)  The  blood  of  animal  sacrifices  under  the  old  covenant 


84  THE  CHRISTIAN  WORKERS'  MANUAL 

was  temporary,  must  be  repeated  day  by  day  and  year  by 
year,  and  could  not  take  away  sins  nor  remove  guilt,  but  merely 
cleansed  fleshly  and  ceremonial  defilements  and  pointed  typi- 
cally and  prophetically  to  the  blood  of  the  Coming  One;  the 
blood  of  Jesus  was  shed  once  for  all,  put  away  sin,  and 
cleanses  and  sanctifies  the  sinner  (Heb.  9:12-14,  24-26;  10: 
1-12). 
4.  What  we  have  through  the  blood  of  Jesus: 

(1)  Salvation  and  safety  (Ex.  12:13,  23)-  As  many  of 
the  Israelites  as  were  under  the  blood  were  safe,  regardless 
of  their  feelings.  It  is  God's  estimate,  not  of  us,  but  of  the 
blood,  that  counts.  "When  I  see  the  blood,  I  will  pass  over 
you."    Christ  is  our  Passover  (I  Cor.  5:7). 

(2)  Redemption  (I  Pet.  1:18,  19;  Heb.  9:12;  Rev.  5:9). 
See  Article  39. 

(3)  Forgiveness  of  sins  (Eph.  1:7,  Col.  1:14).  A  pres- 
ent, peaceful  possession. 

(4)  Remission  (sending  away)  of  sins  (Matt.  26:28; 
Heb.  9:22;  Rom.  3:25).  This  is  the  putting  away  of  sins 
once  for  all  (Heb.  9:26;  10:11,  12). 

(5)  Propitiation  (Rom.  3:25).  This  is  the  act  of  appeas- 
ing the  wrath  and  winning  the  favor  of  an  offended  person. 
It  is  the  same  word  that  is  translated  "mercy-seat"  in  Heb. 
9  :5«  God  put  forth  His  Son  to  be  a  propitiation,  or  mercy- 
seat,  for  sinners. 

(6)  Justification  (Rom.  5:9).     See  Article  43. 

(7)  Sanctification  (Heb.  9:13,  14;  13:12).  See  Article 
53.  Just  as  the  blood  of  the  lamb  separated,  or  sanctified, 
Israel  from  Egypt  (Ex.  12:7-11)  so  the  blood  of  Jesus  sepa- 
rates the  Christian  from  sin  and  the  worldliness  of  the  world 
unto  God.  The  Israelites  could  not  be  saved  from  judgment 
and  remain  in  Egypt.  The  command  was  to  depart.  One 
cannot  be  under  the  blood  and  do  his  former  works  (II  Cor. 
5:17).    This  is  one  phase  of  sanctification. 

(8)  Peace  (Col.  1:20).  Jesus  made  peace.  We  need 
not  and  cannot  make  it.  He  is  our  peace  (Eph.  2:14).  Re- 
ceive Him  and  have  peace. 

(9)  Reconciliation  (Col.  1:20,  21). 


SALVATION  85 

(10)  We  are  made  nigh  (Eph.  2:13).  The  sinner  is  far 
off;  the  blood  makes  him  nigh  to  God. 

(11)  Access  into  the  Holy  of  Holies  with  boldness  (Heb. 
10:19).  This  refers  to  prayer,  intercession,  supplication, 
thanksgiving,  and  the  like.  We  come  into  God's  presence  per- 
sonally, not  through  a  priest.  We  are  to  enter  boldly  because 
of  the  blood  (Eph.  3:12).    Jesus  is  the  only  Priest. 

(12)  A  new  and  living  way  dedicated   (Heb.  10:19,  20). 

(13)  The  new  covenant  ratified  (Heb.  8:8-12;  9:18-23; 
10:29;  13:20). 

(14)  Cleansing  from  all  sin  (I  John  1:7). 

(15)  Cleansing  the  conscience  from  dead  works,  or  from 
the  burden  of  our  own  efforts,  and  setting  us  free  to  serve 
the  living  God  (Heb.  9:14). 

(16)  We  are  washed  (Rev.  1:5). 

(17)  White  robes   (Rev.  7:14). 

(18)  We  overcome  Satan  (Rev.  12:9-11). 

(19)  The  church  was  purchased  (Acts  20:28).  Just  as 
the  bride  of  the  first  Adam  came  from  His  side  (Gen,  2:21, 
22)  so  the  church,  the  bride  of  the  last  Adam  (I  Cor.  15:45- 
47)  came  from  His  side,  for  out  of  His  side  flowed  blood  and 
water  (John  19:34).  Without  these  there  is  no  salvation  and, 
therefore,  no  church  (Heb.  9:22;  John  3:5;  see  Article  44, 
paragraph  6). 

5.  Jesus  has  purchased  all  these  things  by  His  blood,  and 
He  has  also  purchased  for  us  the  gift  of  the  Holy  Spirit  (Gal. 
3:13,  14)  whose  work  it  is  to  make  them  real  to  us  (I  Cor. 
2:12). 

35.     THE  UNIVERSALITY   OF  THE   ATONEMENT 

1.  The  word  "atonement"  is  purely  an  Old  Testament  word, 
and  is  not  properly  found  in  the  New  Testament  at  all.  The 
word  so  translated  in  Rom.  5:11  means  reconciliation,  or 
an  exchange  from  enmity  to  friendship,  and  is  so  translated 
in  the  margin  and  in  the  Revised  Version.  The  Old  Testa- 
ment word  for  atonement  means  covering.  However,  the 
word  has  become  so  fixed  in  Bible  and  Christian  thought  and 


86  THE  CHRISTIAN  WORKERS'  MANUAL 

teaching  as  the  work  of  Christ  in  reconciling  the  world  to 
God,  the  satisfaction  which  He  rendered  to  the  Father, 

that  it  is  best  to  continue  to  use  it. 

2.  Sin  is  universal  (Article  15)  ;  the  atonement  is  universal; 
salvation  is  not  universal  for  the  reason  that  many  will  not 
be  saved  (John  1:11;  5:40;  Rev.  22:17).  If  anyone  perishes 
it  is  his  own  fault,  because  he  wills  to  do  so  and  not  because 
of  lack  of  provision  (Prov.  1 124-28;  John  3  ricj,  20).  God  has 
done  His  part  but  man  will  not  do  his;  this  is  the  sum  and 
substance  of  all  excuses  and  objections.  "No  man  is  lost  for 
the  want  of  an  atonement,  or  because  there  is  any  other 
barrier  in  the  way  of  his  salvation  than  his  own  most  free 
and  wicked  will"    (Hodge). 

3.  The  atonement  is  universal. 

(1)  Jesus  died  for  all  (II  Cor.  5:15). 

(2)  He  gave  Himself  a  ransom  for  all  (I  Tim.  2:6). 

(3)  He  would  have  all  saved  (I  Tim.  2 13,  4,  R.  V.). 

(4)  He  tasted  death  for  every  man  (Heb.  2:9). 

(5)  Iniquity  of  all  laid  upon  Him  (Isa.  53:6). 

(6)  Wishes  all  to  come  to  repentance  (II  Pet.  3  :cj,  R.  V.). 

(7)  Commands  all  to  repent  (Acts  17:30). 

(8)  The  grace  of  God  appeared  to  all   (Titus  2:11). 

(9)  God  does  not  wish  any  to  perish  (II  Pet.  3  :g,  R.  V.). 
(10)   See  also  Ezek.  33:11;  II  Sam.  14:14;  II  Cor.  5:20; 

John  1:29;  3:16;  I  John  2:2;  4:14;  Matt.  24:14;  28:18-20; 
Mark  16:15;  Luke  24:47;  Acts  1:8.  These  last  commands 
would  be  strange  if  salvation  were  not  provided  for  all. 

4.  The  atonement  is  universal.  This  is  not  Universalism, 
which  teaches  that  all  will  be  saved.  The  Bible  teaches  that 
the  way  to  salvation  is  by  repentance  and  faith,  and  that 
many  will  not  enter  in.  Universalism  argues  thus:  "All  for 
whom  Christ  died  will  surely  be  saved;  Christ  died  for  all, 
therefore  all  will  surely  be  saved."  The  first  premise  is  wrong, 
hence  the  conclusion  is  wrong. 

5.  Rom.  5  :i2-2i  gives  a  picture  of  the  two  Adams,  each 
standing  at  the  head  of  a  creation,  or  race,  and  each  giving 
to  his  race  that  which  belonged  to  himself.  The  first  Adam 
gave  to  his  race  sin,  death,  etc.    The  last  Adam,  Jesus  Christ, 


SALVATION  871 

gave  to  His  race  righteousness,  life,  etc.  This  is  the  key  to  this 
passage.  Take  your  Bible,  pencil,  and  paper  and  make  a  list. 
You  will  find  at  least  three  points  of  similarity  and  twelve 
points  of  contrast  in  the  two  Adams.  Then  it  will  be  clearly 
seen  that  the  two  "all  men"  in  verse  18  refer  to  two  distinct 
companies ;  the  first  to  all  men  in  Adam,  sinners ;  the  second 
to  all  men  in  Christ,  saved  by  grace.  This  is  emphasized  by 
the  fact  that  it  is  only  those  who  "receive  abundance  of  grace 
and  of  the  gift  of  righteousness"  (Jesus,  I  Cor.  1:30;  John 
I  :i2),  who  shall  reign  in  life  (v.  17),  or  belong  to  the  second 
"all  men."  Each  "all"  means  all  but  a  different  all.  No 
Universalism  here.     See  also  I  Cor.  15:22. 

Note. — Dr.  Pardington  says  (Outline  Studies)  :  "Christ  is  the 
Saviour  of  all  men  in  the  sense  that:  (1)  His  atonement  acts  as  a 
stay  in  the  execution  of  the  sentence  against  sin,  securing  for  all  men 
a  space  for  repentance,  and  the  enjoyment  of  the  common  blessings 
of  life,  forfeited  by  transgression  (II  Pet.  3:9;  Matt.  5:45;  Acts 
14:17);  (2)  His  atonement  has  made  objective  provision  for  the  sal- 
vation of  all,  by  removing  from  the  divine  mind  every  obstacle  to  the 
pardon  and  restoration  of  sinners,  except  their  willful  opposition  to 
"God  and  refusal  to  turn  to  Him  (Rom.  5:8-10;  II  Cor.  5:18-20)  ;  (3) 
His  atonement  has  procured  for  all  men  the  powerful  incentives  to 
repentance  presented  in  the  cross,  together  with  the  combined  agency 
of  the  Christian  church  and  the  Holy  Spirit  (Rom.  2:4;  John  16:8;  II 
Cor.  5:18-20);  (4)  His  atonement  provides  for  the  removal  of  the 
curse  from  nature  (Isa.  55:13;  Rom.  8:21,  22);  and  (5)  His  atone- 
ment provides  for  the  salvation  of  infants  (Matt.  18:10;  19:13-15). 
On  the  other  hand  Christ  is  the  Saviour  only  of  those  who  believe, 
because  repentance  and  faith  are  the  conditions  of  salvation  (Acts 
2:38)." 

36.     THE  TWO  COVENANTS 

1.  In  the  institution  of  the  Lord's  supper  our  Lord  spoke 
of  the  wine  as  representing  His  blood  of  the  new  covenant 
(Matt.  26:28;  I  Cor.  11 125) .  Remember  that  the  word  "cove- 
nant" is  the  correct  word,  and  should  be  used  in  every  in- 
stance instead  of  "testament."  The  term  "new"  covenant 
necessarily  implies  an  old  covenant.  A  few  points  of  con- 
trast may  be  of  value. 

2.  A  covenant  is  a  contract,  or  agreement,  between  two  (or 
more)  persons,  based  upon  certain  conditions. 


88  THE  CHRISTIAN  WORKERS'  MANUAL 

3.  A  mediator  is  "one  who  stands  between  two  parties  or 
persons  as  the  organ  of  communication  or  the  agent  of  recon- 
ciliation." 

4.  A  surety  is  "that  which  confirms,  or  makes  sure;  a  per- 
son who  is  given,  or  gives  himself,  as  a  pledge.'' 

5.  A  covenant-victim  is  a  victim  whose  blood  is  necessary 
to  seal  the  covenant. 

6.  The  first,  or  old  covenant,  is  given  in  Ex.  19-24,  and  is 
named  "the  Book  of  the  Covenant"  (Ex.  24:7).  It  was  a 
covenant  between  God  and  Israel,  based  upon  the  obedience 
of  the  latter  (Ex.  19:5).  The  aim  was  to  make  Israel  a 
people  for  His  own  possession,  a  kingdom  of  priests,  a  holy 
nation  (Ex.  19:5,  6).  It  was  dedicated,  or  ratified,  by  blood; 
it  was  a  blood-covenant  (Ex.  24:4-8;  Heb.  9:18-20).  It  had  a 
mediator,  Moses  (Gal.  3:19,  20;  Deut.  5:5,  24-27;  Ex.  20:19; 
32  ^0-32 ;  Num.  14 :  13-18 ;  Psa.  106 123) .  It  had  its  covenant- 
victims  (Heb.  9:11-13,  19-22).  It  was  mainly  legal,  and  de- 
manded obedience  or  death.  Its  law  was  "holy,  just,  and 
good"  (Rom.  7:12).  It  had  an  ordinance  of  divine  service,  a 
priesthood,  and  a  sanctuary  of  this  world,  the  tabernacle  (Heb. 
9:1-7).  But  the  people  failed  and  broke  the  covenant  (Jer. 
31:32;  Heb.  8:9;  9:15),  the  mediator  was  weak  and  erring, 
the  priesthood  was  imperfect  (Heb.  7:11),  the  blood  of  bulls 
and  of  goats  could  not  take  away  sins  (Heb.  10:4),  and  the 
whole  thing  was  imperfect,  typical,  prophetical,  transitory,  and 
preparatory  (Heb.  8:4;  9:9-14,  24;  10:1-5).  It  was  added 
until  Christ  should  come;  then  would  decay,  become  old,  and 
vanish  away  (Gal.  3:19;  Heb.  8:7,  8,  13;  II  Cor.  3:7,  11,  14). 

7.  The  second,  or  new  covenant,  was  foretold  and  described 
by  Jeremiah  (31 :3i~34),  who  used  the  very  words  "new  cove- 
nant." It  is  quoted  in  Heb.  8:8-12,  and  partially  in  10:15-18. 
It  is  a  new,  spiritual,  as  well  as  national,  covenant  to  be  made 
with  the  house  of  Israel  and  the  house  of  Judah,  and  which, 
in  the  meantime,  has  an  application  to  us.  It  is  "new"  in 
contrast  with  the  old,  "better"  because  established  upon  better 
promises  with  better  sacrifices  and  a  greater  Mediator,  and 
"second"  as  following  and  taking  the  place  of  the  first  (Heb. 
8:6-8,   13;  9:15,  23).     It  was  made  ready  at  the  death  of 


SALVATION  89 

Christ,  so  as  to  be  available  to  us,  spiritual  Israel  (Phil.  3:3; 
Gal.  3:29),  now  and  to  national  Israel  when  she  is  ready  for 
it.  Its  aim,  like  that  of  the  old  covenant,  is  to  make  the  people 
His  own  possession,  a  holy  nation,  etc.  (Heb.  8:10-12;  I  Pet. 
2  .-9,  10) .  It  is  a  blood-covenant,  ratified  by  the  Mediator 
Himself  with  His  own  blood  (Matt.  26:28;  I  Cor.  11:25; 
Heb.  10:29;  13:20).  It  has  a  Mediator,  Jesus,  the  eternal 
and  unchangeable  High  Priest  (Heb.  7:23-25;  8:6;  9:15; 
12:24),  a  Surety,  Jesus,  who  is  the  eternal  security  that  the 
contract  will  be  fulfilled  (Heb.  7:22-24),  and  a  Covenant- 
Victim  (as  the  word  translated  "testator"  should  be  rendered), 
Jesus  (Heb.  9:14-17).  It  is  eternal  (Heb.  13:20).  It  is 
heavenly,  faultless,  spiritual,  glorious,  evangelical,  life-giving, 
and  brings  knowledge  of  the  Lord,  forgiveness  of  unrighteous- 
ness, and  non-remembrance  of  sins  and  iniquities,  making  the 
people  God's  people.  Its  law  is  written  in  the  heart;  not  on 
tables  of  stone.  In  it  God  says  "I  will"  rather  than  "Thou 
shalt"  (Heb.  8:10-12;  10:15-17;  II  Cor.  3:6-10).  The  in- 
dwelling Christ  enables  us  to  keep  the  righteousness  of  the 
very  law  which  those  under  the  first  covenant  could  not  keep 
(Rom.  8:1-4). 

8.  The  word  "testament,"  or  will,  as  an  instrument  by 
which  a  person  designates  what  disposition  shall  be  made  of 
his  property  after  his  death,  was  utterly  foreign  to  the  Jews. 
They  knew  nothing  of  it  until  they  learned  it  from  the  Ro- 
mans. It  is  foreign  to  the  Word  of  God  and  is  surely  out  of 
place  here.  No  one  is  making  a  will;  surely  not  the  living 
God.  The  word  translated  "covenant"  never  means  testa- 
ment, and  should  never  be  so  translated.  There  is  absolutely 
no  reason  for  the  word  "testament"  appearing  in  our  Bible. 


37.    THE  RESURRECTION  OF  THE  LORD  JESUS 

1.  The  resurrection  of  the  Lord  Jesus  is  the  foundation 
and  the  pivotal  point  of  Christianity.  No  one  of  any  account 
has  ever  questioned  the  genuineness,  authenticity,  and  inspira- 
tion of  First  Corinthians  in  which  Paul  wrote,  "And  if  Christ 


90  THE  CHRISTIAN  WORKERS'  MANUAL 

hath  not  been  raised,  your  faith  is  vain;  ye  are  yet  in  your 
sins"  (I  Cor.  15:17).  Even  the  enemies  of  Christianity  admit 
that  if  the  resurrection  of  Christ  can  be  proven,  the  evidence 
is  unassailable.  The  truths  and  power  of  Christianity  stand 
or  fall  with  the  resurrection.     It  is  vital  to  Christianity. 

2.  The  resurrection  of  Christ  is  a  fact  of  history,  abun- 
dantly proven.  This  proof,  together  with  the  false  theories 
which  have  been  abundantly  answered  again  and  again,  belong 
to  the  subject  of  Evidences  of  Christianity  and  cannot  be 
given  here.     We  can  only  study  the  practical  results. 

3.  The  resurrection  of  the  Lord  Jesus  completed  His 
finished  substitutionary  work,  was  the  evidence  that  God  ac- 
cepted the  Substitute,  and  is  a  proof  and  pledge  of  His  second 
coming.  Without  the  resurrection  His  crucifixion  and  death 
would  have  been  in  vain;  these  two  fundamental  facts  cannot 
be  separated  (Rom.  4:25;  I  Cor.  15:3,  4).  We  .know  that 
God  accepted  His  finished  work  because  He  raised  and  en- 
throned Him  at  His  own  right  hand,  where  no  sin  can  enter 
(II  Cor.  5:21;  Rom.  8:34;  Heb.  1:3;  Hab.  1:13).  If  He 
did  not  rise  He  did  not  ascend,  and  if  He  did  not  ascend  He 
cannot  come  again  (I  Thes.  4:14-16;  Acts  1 :3,  9-1 1). 

4.  The  resurrection  of  Christ  is  a  most  tremendous  and 
momentous  fact  of  history.  Says  Dr.  F.  E.  Marsh:  "The 
resurrection  of  Christ  is  the  greatest  fact  of  history  (Acts  I : 
3),  the  greatest  evidence  of  Christianity  (Rom.  1:4),  the 
greatest  exhibition  of  God's  power  (Eph.  1:20),  the  greatest 
truth  of  the  gospel  (I  Cor.  15:3,  4),  the  greatest  reality  to 
faith  (I  Thes.  4:14),  the  greatest  assurance  of  coming  glory 
(I  Cor.  15:20),  the  greatest  incentive  to  holiness  (Rom.  6:9- 

12)/' 

5.  The  resurrection  was  so  abundantly  proven  to  the 
apostles  and  others  that  they  did  not  have  a  shadow  of  a 
doubt  regarding  it.  They  went  out  immediately  and  preached 
it  fearlessly,  even  to  the  bitterest  enemies,  to  those  who  had 
every  means  of  knowing  whether  or  not  the  event  had  really 
taken  place;  and  they  were  ready  to  die  for  their  faith. 
They  also  accused  their  hearers  of  being  the  murderers  of 
Him  whom  God  had  raised  up  (Acts  2:23,  24,  36;  3:13-15; 


SALVATION  91 

4:10;  5:30;  7:52;  10:39).  The  people  were  enraged  and 
abused  the  messengers,  but  they  did  not,  because  they  could 
not,  deny  the  facts  of  the  message.  Those  who  were  on  the 
spot  and  knew  the  facts  have  no  word  of  denial.  It  requires 
wise  folks  of  modern  times,  who  know  nothing  of  the  facts, 
to  deny  these  evidences  of  Christianity. 

6.  After  His  suffering  and  death  Jesus  showed  Himself, 
living,  to  His  apostles  and  others,  and  was  beheld  by  them 
during  the  space  of  forty  days,  in  many  proofs  (Acts  1:3). 
There  is  no  word  for  "infallible"  here,  but  the  word  trans- 
lated "proofs"  means  that  from  which  something  is  surely 
and  plainly  known,  indubitable  evidence.  No  less  than 
twelve  appearings  between  His  resurrection  and  His  ascension, 
and  one  after  His  ascension,  are  recorded. 

(1)  To  Mary  Magdalene,  with  a  word  of  comfort  (Mark 
16:9-11;  John  20:11-18). 

(2)  To  Mary  Magdalene  and  the  other  Mary,  with  a 
word  of  courage  (Matt.  28:1-10). 

(3)  To  Peter.  An  act  of  assurance  and  hope  (Luke  24: 
34;  I  Cor.  15:5). 

(4)  To  Cleopas  and  another  on  the  way  to  Emmaus, 
with  a  message  of  enlightenment  in  the  Scriptures  (Luke  24: 
13-32;  Mark  16:12). 

(5)  To  the  apostles  at  Jerusalem,  Thomas  being  absent. 
A  message  of  peace  (John  20:19-24;  Luke  24:36-49).  They 
were  still  known  as  "the  twelve,"  although  Judas  Iscariot  was 
gone  (I  Cor.  15:5). 

(6)  To  "the  eleven,"  apostles,  again  at  Jerusalem,  one 
week  later,  Thomas  being  present.  A  message  of  peace  and 
assurance,  bringing  Thomas'  wonderful  confession  of  His 
deity,  "My  Lord  and  my  God."  Missionary  commission 
(John  20:25-29;  Mark  16:14-18). 

(7)  To  seven  apostles  by  the  Sea  of  Galilee.  Christian 
work,  catching  men  and  feeding  the  sheep  (John  21  :i-24. 
Compare  Mark  1:16,  17;  Luke  5:10,  11). 

(8)  To  the  eleven  on  a  hill  in  Galilee.  Missionary  com- 
mission and  promise  (Matt.  28:16-20). 

(9)  To  above  500  brethren  at  once  (I  Cor.  15:6). 


92  THE  CHRISTIAN  WORKERS'  MANUAL 

(10)  To  James  (I  Cor.  15:7). 

(11)  To  the  apostles  in  Jerusalem,  with  a  message  con- 
cerning the  baptism  with  the  Holy  Spirit  (Acts  1  '.4,  5 ;  I  Cor. 

57). 

(12)  To  the  apostles  on  Mount  Olivet,  near  Bethany,  at 
the  ascension.  Power  for  witnessing  (Acts  1:6-11;  Mark  16: 
19;  Luke  24:50,  51). 

(13)  Last  of  all,  after  His  ascension,  to  Paul,  resulting 
in  his  conversion  (I  Cor.  15:8;  9:1;  Acts  9:1-8). 

7.  A  study  of  the  above  passages  will  show  that  Jesus' 
body  literally  arose.  Mary  mistook  Him  for  the  gardener. 
He  spoke,  and  she  recognized  His  voice ;  "He  spoke  to  the 
two  Marys  and  they  took  hold  of  His  feet  and  worshiped 
Him;  He  walked  and  talked  with,  taught,  and  ate  (took, 
blessed,  brake,  and  gave  bread)  with  the  two  men  on  the  way 
to  Emmaus  (they  at  first  mistook  Him  for  a  stranger  in  Jerusa- 
lem) ;  He  spoke  to  the  ten,  showed  His  hands,  feet,  and  side, 
they  handled  His  body.  He  called  attention  to  His  flesh  and 
His  bones,  they  gave  Him  fish,  and  He  took  and  ate  it  before 
them  (how  much  more  evidence  does  one  need?);  Thomas 
examined  His  hands  and  His  side,  and  was  convinced;  They 
ate  and  drank  with  Him  (Acts  10:40,  41);  they  saw  Him 
ascend,  and  so  on.  Yet  His  resurrection  body  was  not  subject 
to  some  of  the  limitations  of  the  earthly  body;  He  could 
appear  in  a  room  when  the  door  was  shut,  and  He  could 
vanish  (John  20:19,  26;  Luke  24:31). 

8.  Thus  the  Lord  Jesus  really  died  (John  19:33,  34;  Matt. 
27 :57>  58 ;  Mark  15  :43-i6  :i ;  Rev.  1  :i8),  was  really  buried  and 
laid  in  the  tomb  three  days  (Luke  23:52-55;  Matt.  27:59-63; 
I  Cor.  15:1-4),  and  really  rose  from  the  dead  (Matt.  28:6; 
Luke  24:4-8).  This  refers,  of  course,  to  His  body,  since  the 
spirit  (sometimes  called  the  "soul")  can  neither  die  nor  be 
buried,  and  cannot,  therefore,  be  said  to  rise  from  the  dead. 

9.  The  Trinity  had  a  part  in  the  resurrection  of  Christ. 
It  is  emphatically  true  that  God  raised  Him  from  the  dead 
(Acts  2:24,  32;  3:15;  4:10;  5:30;  10:40;  Rom.  4:24;  8: 
11;   10:9;  Eph.   1:19,  30);  Jesus  spoke  of  raising  Himself 


SALVATION  93 

(John  2:19-21;  10:17,   18;  5:17-19),  and  He  was  raised  by 
the  power  of  the  Holy  Spirit  (I  Pet.  3:18). 

10.  His  resurrection  was  a  subject  of  prophecy. 

(1)  The  Old  Testament  predictions  (Job  19:25,  26;  Psa. 
16:10  with  Acts  2:24-32  and  13:34,  35;  Isa.  26:19). 

(2)  Christ  Himself  predicted  it  (Matt.  17:23;  20:17-19; 
27:62,  63;  Mark  9:9,  31 ;  14:28;  John  2:19-21).  If  He  were  a 
true  prophet  He  surely  must  have  risen  from  the  dead. 

(3)  It  was  the  fulfillment  of  Scripture  (Luke  24:45,  46; 
Acts  13:32,  33). 

11.  The  resurrection  of  the  Lord  Jesus  was  the  central 
point  of  the  fundamental  theme  of  the  apostolic  preaching. 
It  brought  results. 

(1)  It  was  a  part  of  the  message  to  be  given  to  all 
nations  (Luke  24:46-48). 

(2)  The  apostles  were  to  be  and  were  witnesses  of  His 
resurrection  (Acts  1:21,  22;  2:32;  3:15;  4:33;  5:30-32;  10: 
39-41;  13:30,  31). 

(3)  It  was  the  focal  point  of  Peter's  five  messages.  (1) 
On  the  Day  of  Pentecost  (Acts  2:22-36;  see  24,  31,  32). 
Result  (37-41).  (2)  In  the  temple  (Acts  3:14,  15,  26). 
Result  (4:1-4).  (3)  Before  the  Sanhedrin  (Acts  4:8-10). 
Result  (13-21).  (4)  Before  the  Sanhedrin  again  (Acts  5:30- 
32).  Result  (33-41).  (5)  To  Cornelius  and  others  at  Caesa- 
rea  (Acts  10:39-43).     Result  (44-48). 

(4)  It  was  the  message  of  the  apostles,  given  with  great 
power  (Acts  4:33). 

(5)  It  doubtless  would  have  been  the  culmination  point 
of  Stephen's  great  message  to  the  council  (Acts  7)  if  he  had 
been  allowed  to  reach  it  (7:52-54). 

(6)  It  was  the  central  thought  in  Paul's  preaching.  (1) 
At  Antioch  in  Pisidia  (Acts  13:30-37;  see  38,  39).  Result 
(42-49).  (2)  At  Thessalonica  (Acts  17:3).  Result  (4). 
(3)  At  Athens  (Acts  17:18,  31).  Result  (32-34).  (4)  In 
his  message  before  Agrippa  (Acts  26:23).  (5)  It  was  the 
general  message  of  Paul,  as  is  revealed  in  the  accusations 
against  him  (Acts  25:19;  26:22,  23).  (6)  He  was  called  in 
question  for  the  hope  of  the  resurrection  of  the  dead,  which 


94  THE  CHRISTIAN  WORKERS'  MANUAL 

he  based  upon  the  fact  that  Jesus  rose  (Acts  17:31,  32;  23:6; 
24:15,  21;  I  Cor.  15:12-20). 

12.  It  was  also  attested  by 

(1)  Angels  (Matt.  28:5-7;  Luke  24:4-7,  23). 

(2)  His  enemies  (Matt.  28:11-15). 

13.  The  resurrection  of  Christ  is  one  of  the  great  themes 
of  the  epistles,  and  is  used  as  the  basis  of  the  victorious  life 
and  other  doctrines.  It  is  expressed  and  implied  very  fre- 
quently. 

(1)  In  Romans,  the  key  and  foundation  of  the  doctrinal 
epistles,  it  appears  in  each  of  the  three  sections  and  in  eight 
of  the  sixteen  chapters  (1:4;  4:24,  25;  5:10;  6:4-12;  7:4; 
8:11,  34;  10:9;  14:9). 

(2)  In  I  Corinthians  (6:14  and  ch.  15  entire).  It  is  im- 
plied in  1 1 :26. 

(3)  In  II  Corinthians  (4:10-14;  5:15).  Implied  in  2: 
14,  etc. 

(4)  In  Galatians.    Implied  in  2 :20,  etc. 

(5)  In  Ephesians  (1:20;  2:6;  4:8).  It  is  the  back- 
ground of  the  entire  epistle. 

(6)  In  Philippians  (3:10,  21). 

(7)  In  Colossians  (2:12;  3:1).     Background. 

(8)  In  Thessalonians  (I  Thes.  1:10;  4:14;  5:10).  The 
theme  of  these  two  epistles  is  preeminently  the  Lord's  coming, 
which  is  mentioned  in  every  chapter.  Hence  His  resurrection 
is  implied  in  each  chapter. 

(9)  In  the  pastoral  epistles  (I  Tim.  3:16;  II  Tim.  2:8, 
11).  Here  again,  the  doctrine  of  the  Lord's  coming,  which 
implies  His  resurrection,  is  prominent. 

(10)  In  Hebrews  (7:25;  13:20).  In  this  book  His  ascen- 
sion and  exaltation  are  prominent,  and  these,  of  course,  pre- 
suppose His  resurrection  (1:3;  2:9;  4:14;  6:19,  20;  8:1;  9: 
24;   10:12;   12:2). 

(11)  In  I  Peter  (1:3,  21;  3:18,  21). 

(12)  The  other  epistles  are  intensely  practical,  and,  while 
the  resurrection  is  not  distinctly  mentioned,  yet  it  is  repeatedly 
implied. 

(13)  The  Book  of  Revelation  begins  with  an  announce- 


SALVATION  95 

ment  of  our  Lord's  resurrection  (i  15,  18)  and  is  entirely  an 
unveiling  and  a  message  of  the  risen,-  enthroned,  and  coming 
Lord  Jesus  (1:10-19;  5:6,  7;  6:1,  etc.;  19:16). 
14.  The  power  of  His  resurrection. 

(1)  It  declares  His  deity  (Rom.  1:4). 

(2)  It  furnished  proof  of  our  justification  (Rom.  4:24, 
25).     The  word  translated  "for"  here  means  because  of. 

(3)  Heart  faith  in  it,  with  confession  of  His  Lordship, 
brings  salvation   (Rom.   10:9). 

(4)  We  are  saved  moment  by  moment  by  His  risen  life 
(Rom.  5:10).  "Shall  be"  means  after  being  justified  by  His 
blood  (v.  9). 

(5)  It  is  the  completion  of  the  steps  through  which  the 
believer  goes  with  Christ,  which  enables  him  to  live  a  life  of 
practical  holiness  and  victory  (Rom.  6:4-13). 

(6)  It  enables  us  to  bring  forth  fruit  unto  God   (Rom. 

7:4). 

(7)  The  same  power  that  raised  Him  from  the  dead  gives 
life  to  mortal  ("subject  to  death,  and  so  still  living"  Thayer) 
bodies   (Rom.  8:11). 

(8)  It  gives  freedom  from  condemnation  (Rom.  8:34). 

(9)  It  makes  Him  Lord  (Rom.  14:9). 

(10)  It  is  a  pledge  of  our  resurrection  (I  Cor.  6:14;  15*. 
13,  15;  II  Cor.  4:14). 

(11)  We  are  to  live,  not  unto  self,  but  the  risen  life  unto 
the  risen  Lord,  with  the  risen  Lord  living  in  us  (II  Cor.  5:15; 
Gal.  2:20). 

(12)  The  same  power  that  raised  Him  is  at  the  com- 
mand of  every  believer  for  victorious  living  (Eph.  1:18-21). 
It  gives  all  needed  power  for  life  and  service. 

(13)  We  are  raised  and  seated  with  Him  in  the  heavenlies 
(Eph.  2:6). 

(14)  His  resurrection  has  power  in  the  life  of  the  Chris- 
tian (Phil.  3:10). 

(15)  It  brings  results  in  the  Christian  life  (Col.  3:1-17). 
This  is  the  risen  life  chapter,  and  it  shows  us  where  we  are 
and  where  we  should  be.  Note  the  conditions ;  also  the  seven 
verbs,  seek,  set,  mortify,  put  off,  put  on,  let,  do. 


96  THE  CHRISTIAN  WORKERS'  MANUAL 

(16)  It  gives  us  a  living  Deliverer  from  the  wrath  to  come 
(I  Thes.  1:10). 

(17)  It  lies  at  the  foundation  of  our  Christian  faith  and 
assures  us  of  our  resurrection  and  immortality   (I  Thes.  4: 

14). 

(18)  Identified  with  Him,  it  gives  life  (II  Tim.  2:8,  11). 

(19)  It  is  a  vital  part  of  our  message  (Luke  24:46-48; 
I  Tim.  3:15,  16). 

(20)  It  gives  us  an  eternal  and  unchangeable  High  Priest 
and  Intercessor,  who  is  able  to  save  to  the  uttermost   (Heb. 

7^5). 

(21)  Based  upon  the  blood  of  the  everlasting  covenant,  it 
makes  the  "good  Shepherd"  (John  10:11)  the  "great  Shep- 
herd of  the  sheep"  (Heb.  13:20). 

(22)  It  gives  a  living  hope  (I  Pet.  1:3). 

(23)  It  gives  faith  and  hope  in  God  (I  Pet.  1:21). 

(24)  It  gives  the  certainty  of  a  judgment  day  (Acts  17: 

3i). 

(25)  It  gives  Him  power  over  death  and  hell  (Rev.  1  :i8). 

(26)  It  is  the  fulfillment  of  the  promise  made  to  the 
fathers,  including,  among  other  things,  the  forgiveness  of  sins 
and  the  turning  of  the  people  from  their  iniquities  (Acts  13: 
30-38;  3:25,  26).  It  is  one  of  the  standing  and  undeniable 
proofs  that  the  Word  of  God  is  true. 

15.  Did  Jesus  rise?  (I  Cor.  15). 

I.  The  gospel  (1-4).    Received  and  given. 

1.  Christ  died  for  our  sins  according  to  the  Scriptures. 

2.  He  was  buried. 

3.  He  rose  the  third  day  according  to  the  Scriptures. 

II.  Six  appearings  (5:11).  (1)  To  Cephas  (Peter). 
(2)  To  the  twelve.  (3)  To  above  five  hundred  brethren  at 
once.  (4)  To  James.  (5)  To  all  the  apostles.  (6)  To  me 
(Paul)  last  of  all.  (1)  One  born  out  of  due  time.  (2)  Least 
of  the  apostles.  (3)  Not  meet  to  be  called  an  apostle.  (4)  A 
persecutor  of  the  church  of  God.  (5)  Saved  and  made  what 
he  was  by  the  grace  of  God.  (6)  Labored  abundantly  by  the 
grace  of  God. 

III.  His  resurrection  a  pledge  of  ours  (12,  13). 


SALVATION  97 

1.  If  we  say  that  Christ  rose  from  the  dead,  how  can 
it  be  said  that  there  is  no  resurrection  of  the  dead? 

2.  If  there  is  no  resurrection,  then  is  He  not  risen. 

IV.  Disastrous  results  of  denying  His  resurrection  ( 14- 
19).     If  Christ  has  not  been  raised 

1.  Our  preaching  is  vain. 

2.  Your  faith  is  vain   (empty,  as  to  contents). 

3.  We  are  found  false  witnesses  of  God. 

4.  Your  faith  is  vain  (purposeless  and  fruitless,  as  to 
results). 

5.  Ye  are  yet  in  your  sins. 

6.  The  dead  in  Christ  have  perished. 

7.  We  are  of  all  men  most  pitiable. 

V.  Triumphal  assertion  (20). 

1.  Now  Christ  has  been  raised  from  the  dead. 

2.  The  firstfruits  of  them  who  are  asleep. 

VI.  With  this  great  fact  as  the  basis,  the  chapter  goes 
on  to  prove  our  bodily  resurrection  from  the  dead  (21-58). 

1.  The  organic  union  between  Christ  and  His  people 
the  same  as  between  Adam  and  his  race  (21,  22). 

2.  The  order  of  events  (23-28). 

3.  Some  pointed  questions  (29-34). 

4.  The  nature  of  the  resurrection  (35-50). 

5.  The  glory  of  the  resurrection  (51-54). 

6.  The  victory  of  the  resurrection  (54-57). 

7.  The  powerful  incentive  to  Christian  activity  (58). 
16.  The  resurrection  of  the  Lord  Jesus  is  directly  mentioned 

more  than  100  times  (104,  says  Torrey)  in  the  New  Testa- 
ment. 

38.    THE  ASCENSION  AND  EXALTATION  OF  THE 
LORD  JESUS 

1.  The  ascension  of  the  Lord  Jesus  is  that  event  in  which 
He,  after  His  resurrection,  departed  visibly  from  His  apostles 
into  heaven  (Acts  1:9-11). 

2.  The  exaltation,  or  enthronement,  of  the  Lord  Jesus  is 
the  act  of  God  by  which  He  gave  to  the  risen  and  ascended 


98  THE  CHRISTIAN  WORKERS'  MANUAL 

Lord  the  place  of  power  and  glory  at  His  own  right  hand 
(Acts  2:32,  33).  He  is  on  His  Father's  throne  (Rev.  3:21). 
This  is  also  His  glorification  (John  7:39  with  Acts  2:33;  John 
12:16,  23;  13:31,  32;  17:1-5).  It  includes  also  His  Interces- 
sion as  High  Priest  (Rom.  8:34). 

3.  The  ascension  and  exaltation  of  the  Lord  Jesus  are  the 
culmination  of  our  present  salvation,  even  as  His  second 
coming  is  the  culmination  of  our  future  salvation  and  the 
focal  point  of  entire  salvation.  The  Sin-Purger  at  God's 
right  hand,  where  no  sin  can  enter,  shows  that  God  has  ac- 
cepted the  Substitute  and  put  away  the  sin  (II  Cor.  5  :2i ;  Hab. 
1:13;  Heb.  1:3). 

4.  The  climax  of  His  finished  work  is  His  intercession 
(Heb.  8:1 ;  9:24).  This  is  based  upon  His  ascension  and  en- 
thronement, this  upon  His  resurrection,  and  this  upon  His 
death.  Note  the  four  steps  (Rom.  8:34).  Who  can  condemn? 
Having  worked  His  way  to  the  throne,  to  heaven  itself,  the 
real  holy  of  holies,  He  can  work  for  us  as  High  Priest  and 
Intercessor  "till  He  come"  (Heb.  1  13 ;  8 :i ;  9:12,  24-28 ;  10  :ig- 

22,  37)- 

5.  The  ascension  and  exaltation  of  the  Lord  Jesus  were 
necessary.  (1)  To  complete  His  redemptive  work  (John  20: 
16,  17).  (2)  To  enable  His  followers  to  do  the  greater  works 
(John  14:  12).  (3)  To  partake  again  of  the  throne  life  of 
God  and  communicate  it  to  us  by  the  indwelling  Holy  Spirit 
(John  7:39;  16:7).  This  gives  power  for  life  and  service. 
Before  His  ascension  He  was  localized,  and  was  with  some  of 
the  people  some  of  the  time.  Now  by  the  Holy  Spirit  He  is 
to  be  in  all  His  people  all  the  time.  (4)  To  make  His  minis- 
try worldwide  and  give  people  all  over  the  world  an  oppor- 
tunity to  worship  Him  (Matt.  28:18-20).  (5)  To  enable  the 
apostles  (and  us)  to  furnish  to  the  unbelieving  world  a  satis- 
factory reason  for  the  disappearance  of  Jesus  after  His  resur- 
rection and  appearance  upon  earth.  They  saw  Him  ascend 
(Mark  16:19;  Luke  24:50,  51;  Acts  1:9). 

6.  The  ascension  and  exaltation  were  foretold 

(1)  In  the  Old  Testament  (Psa.  68:18;  110:1,  5).     (2) 


SALVATION  99 

By  the  Lord  Himself  (Luke  9:51;  John  6:62;  14:28;  16:5; 
20:17). 

7.  The  ascension  and  exaltation  were  taught,  with  the  res- 
urrection, by  (1)  Peter  (Acts  2:32-34;  3:15,  20,  21;  5:30,  31; 
I  Pet.  3:21,  22).  (2)  Paul  (Rom.  8.34;  Eph.  1:20,  21;  2:6; 
4:8;  Col.  3:1 ;  I  Tim.  3:16;  Heb.  1 13 ;  4:14;  8:1 ;  9:24;  10:12; 
12:2).  (3)  Stephen  saw  Him  at  God's  right  hand  (Acts  7:55, 
56).  (4)  The  Book  of  Revelation  is  a  message  of  the  risen 
and  exalted  Lord  (Rev.  1:1,  10-20,  etc.). 

8.  The  purpose  and  results  of  His  ascension  and  exalta- 
tion. 

(1)  To  glorify  the  Father  (John  13:31;  17:1). 

(2)  To  give  repentance  and   forgiveness  of  sins    (Acts 

5:3i). 

(3)  To  receive  gifts  for  men  (Psa.  68:18  with  Eph.  4:8, 

11). 

(4)  To  receive   and   pour   forth  the  gift   of  the  Holy 
Spirit   (John  16:7;  Acts  2:33). 

(5)  To  complete  the  settlement  of  the  sin  question  (Heb. 
1:3;  10:12). 

(6)  To  give  strong  encouragement  to  hold  fast  our  con- 
fession and  come  boldly  to  the  throne  of  grace   (Heb.  4:14- 

16). 

(7)  To  be  the  forerunner  of  His  people  (Heb.  6:20). 

(8)  To  save  to  the  uttermost  by  His  intercession  (Heb. 
7^5). 

(9)  To  be  our  High  Priest  at  God's  right  hand   (Heb. 

8:1). 

(10)  To  appear  now  in  the  presence  of  God  for  us,  as 
Intercessor,  silencing  all  accusations  and  freeing  from  con- 
demnation (Heb.  9:24;  Rom.  8:33,  34). 

(11)  To  give  encouragement  to  draw  nigh  and  hold  fast 
(Heb.  10:21-23). 

(12)  To  give  encouragement  to  believe  God  by  "looking 
unto  Jesus,"  who  is  not  only  the  Author  and  Finisher  of  our 
faith,  but  who  is  also  the  greatest  example  of  faith.  As  the 
Lamb  slain  before  the  foundation  of  the  world,  He  waited 


100  THE  CHRISTIAN  WORKERS'  MANUAL 

long  for  the  culmination  of  the  work  and  the  joy  of  bringing 
many  sons  into  glory  (Heb.  12:2;  2:10). 

(13)  To  enable  us  to  do  the  greater  works  (John  14:12). 

(14)  To  show  God's  exceeding  great  power  toward  us 
(Eph.  1 :  18-20). 

(15)  To  make  Him  head  over  all  things  to  the  church, 
and  Head  of  the  church,  which  is  His  body,  and  to  put  all 
things  in  subjection  under  His  feet  (Eph.   1:21-23;  Col.   1: 

18). 

(16)  We  are  raised  and  seated  with  Him  in  the  heavenlies 
and  our  lives  must  correspond  (Eph.  2:6;  Col.  3:1). 

(17)  By  His  exaltation  God  has  given  Him  a  name  which 
is  above  every  name,  and  at  that  name  every  knee  shall  ulti- 
mately bow  and  every  tongue  confess  that  Jesus  Christ  is 
Lord  to  the  glory  of  God  the  Father  (Phil.  2:9-11). 

(18)  To  fill  all  things  (Eph.  4:10). 

(19)  Angels,  authorities,  and  powers  are  subject  to  Him 
(I  Pet.  3:22). 

(20)  It  is  the  culmination  point  of  the  message  of  the 
church   (I  Tim.  3:16). 

(217  He  ascended  and  is  seated  at  God's  right  hand  wait- 
ing for  the  subjection  of  His  enemies  and  the  restitution  of 
all  things.  Then  He  will  come  again,  as  He  went,  but  apart 
'from  the  question  of  sin,  unto  full  and  final  salvation  (Heb. 
10:12,  13;  Acts  2:34-36;  3:20,  21;  1:11;  Heb.  9:28). 

39.     REDEMPTION 

1.  There  are  three  Greek  verbs  translated  redeem  in  the 
New  Testament.  One  means  to  go  into  the  market-place  to 
buy  a  captive;  another  means  to  bring  out  of  the  market- 
place that  which  has  been  bought,  and  the  third  means  to 
set  free,  or  let  go.  It  requires  the  three  to  tell  the  whole  story 
of  sin,  bondage,  and  redemption. 

2.  Redemption  means  "bought  with  a  price"  (I  Cor.  6:20; 
7:23).  The  English  word  "redemption"  means  the  act  of 
buying  back  from  slavery,  captivity,  or  death  by  the  payment 
of  a  price.     It  carries  the  idea  of  substitution   (Ex.  13:13; 


SALVATION  101 

I  Pet.  1:18,  19)  and  the  payment  of  a  price  (Lev.  25:51,  52; 

I  Cor.  6:20).  The  price  paid  is  called  a  ransom.  This  was 
Jesus.  He  gave  Himself ;  gave  His  life  a  ransom  (I  Tim.  2  :8; 
Matt.  20:28).  It  was  a  real  transaction  between  the  Father 
and  the  Son.    It  was  the  Lord  that  bought  us  (II  Pet.  2:1). 

3.  The  Bible  deals  with  two  great  facts — sin  and  redemp- 
tion. In  the  New  Testament  the  word  "redemption,"  or  salva- 
tion, refers  to  the  entire  work  of  Jesus  in  delivering  us  from 
the  guilt,  the  penalty,  the  power,  the  consequences,  and  the 
presence  of  sin.  It  is  a  comprehensive  term  and  includes,  in 
its  broadest  sense,  justification,  regeneration,  sanctification, 
healing,  resurrection,  adoption,  glorification,  and  the  like. 
Our  full  redemption  was  purchased  by  Jesus  on  the  cross,  but 
a  part  of  it  is  connected  with  His  second  coming  and  will, 
therefore,  not  be  available  till  He  comes  again.  Christians 
are  sealed  with  the  Holy  Spirit  unto  the  "day  of  redemp- 
tion," the  "redemption  of  the  purchased  possession,"  when 
they  will  have  their  full  redemption   (Eph.   1:13,   14;  4:30; 

II  Cor.  1:22).     The  Spirit  is  also  the  earnest  of  this. 

4.  The  redemption  of  the  spirit  and  life  has  been  purchased 
by  Jesus,  and  is  a  living  reality  now  (Eph.  1  :j\  Psa.  103:4). 
The  full  and  final  redemption  of  the  body,  including  resurrec- 
tion, adoption,  or  son-placing,  and  glorification  has  also  been 
purchased,  but  will  be  realized  later.  We  are  "waiting"  for 
it  (Rom.  8:19-23;  Eph.  4:30;  Job  19:25,  26).    See  Article  54. 

5.  The  Redeemer. 

(1)  The  Old  Testament  Redeemer  is  Jehovah,  God  (Psa. 
78:35;  Isa.  43:1,  14;  44:21-24;  47:4;  48:17-19;  Jer.  50:34, 
and  many  others;  compare  Luke  1 :68).  Indeed,  as  Elohim 
is  the  creative  name,  so  Jehovah  is  the  redemptive  and  cove- 
nant-keeping name  of  God. 

(2)  God  sent  Jesus  to  redeem  (2  Cor.  1 :3o;  Gal.  4:4,  5). 
Jesus  gave  Himself  to  redeem  (Titus  2:14;  Gal.  3:13;  Rom. 
3  :24) .  He  purchased  redemption  with  His  own  blood  in  con- 
trast with  the  silver  and  gold  which  were  commonly  used  for 
human  ransoms  (I  Pet.  1:18,  19;  Eph.  1:7;  Rev.  5:9).  The 
redemption  is  eternal  (Heb.  9:12).  The  blood  is  that  of  deity 
(Acts  20:28),  and  represents  life  (Lev.  17:11-14;  Gen.  9:4). 


102  THE  CHRISTIAN  WORKERS'  MANUAL 

6.  From  what  we  are  redeemed.  Here  is  a  list  of  things 
from  which  we  are,  now,  redeemed.  Let  us  study  the  list 
and  definitely  claim  our  redemption  rights. 

(i)  All  iniquity  (Titus  2:14;  Psa.  130:8). 

(2)  The  curse  of  the  law  (Gal.  3:13). 

(3)  The  bondage  of  the  law  (Gal.  4:5). 

(4)  The  power  of  sin  (Rom.  6:18,  22). 

(5)  Vain  manner  of  life  (I  Pet.  1  :i8). 

(6)  Bondage  (Ex.  6:6;  Deut.  15:15;  Micah  6:4). 

(7)  All  evil   (Gen.  48:16). 

(8)  All  trouble  (Psa.  25:22). 

(9)  All  distress   (I  Kings  1:29). 

(10)  All  adversity    (II   Sam.  4:9). 

(11)  Deceit  and  violence  (Psa.  72:14). 

(12)  Destruction   (Psa.   103:4). 

(13)  Death   (Hos.   13:14;  Job  5:20). 

(14)  Hell  (Psa.  49:15,  R.  V.). 

(15)  The  hand  of  the  enemy,  the  terrible  one,  the  one 
that  is  stronger  than  we  (Psa.  106:10;  107:2;  Jer.  15:21;  31: 
11).  All  these  are  appropriate  names  for  the  devil,  who  at- 
tacks us  in  various  ways.  We  are  redeemed  from  his  hand, 
or  power. 

(16)  Our  enemies  (Psa.  136:24;  Micah  4:10). 

7.  Results  of  redemption. 

(1)  It  brings  justification  (Rom.  3:24). 

(2)  It  brings  forgiveness  of  sins  (Eph.  1:14;  Col.  1:7). 

(3)  It  prepares  for  the  adoption,  or  son-placing  (Gal.  4: 
4,  5;  Rom.  8:23). 

(4)  It  purifies  a  people  for  God's  own  possession,  zealous 
of  good  works  ( Titus  2:14;  I  Pet.  2  :g ;  II  Sam.  7 123 ) . 

(5)  It  makes  us  God's  property,  not  our  own  (Isa.  43:1  ; 
I  Cor.  6:19,  20). 

(6)  It  enables  us  to  sing  the  new  song,  which  is  a  song 
of  redemption  (Rev.  5:9;  14:3). 

(7)  It  delivers  from  fear  (Isa.  41:10-14;  43:1). 

(8)  It  brings  joy  and  a  holy  walk,  even  as  it  will  bring 
the  same  to  Israel   (Isa.  35:8-10;  51:11;  62:12). 

8.  Character  of  redemption.    It  is  described  as  (1)  precious 


SALVATION  103 

(Psa.  49:8),  (2)  plenteous  (Psa.  130:7),   (3)  eternal  (Heb. 
9:12). 

9.  Cause  and  means  of  redemption. 

(1)  The  mighty  power  of  God  (Neh.  1:10;  Deut.  7:8; 
Isa.  50:2). 

(2)  The  grace  of  God  (Isa.  52:3). 

(3)  The  love  and  pity  of  God  (Isa.  63:9). 

(4)  One  man  cannot  redeem  another  (Psa.  49:7,  8). 

(5)  Corruptible  things  cannot  purchase  (I  Pet.  1  :i8,  19). 

10.  Subjects  of  redemption.  (1)  The  soul  (Psa.  49:15). 
(2)  The  body  (Rom.  8:23).  (3)  The  life  (Psa.  103:4;  Lam. 
3:58).  (4)  The  purchased  possession  (Eph.  1:14).  (5)  The 
whole  person,  "Thee"  (Isa.  43  :i ;  44:22). 

11.  Our  attitude. 

(1)  We  are  redeemed  from  sin  to  God  (Isa.  44:22;  Rev. 

5:9)- 

(2)  Testimony.    "Let  the  redeemed  of  the  Lord  say  so" 
(Psa.  107:2). 

(3)  Praise  (Psa.  71:23;  103:1-4;  Rev.  5:9). 

(4)  Glorify  God  in  the  body  as  well  as  in  the  spirit  (I 
Cor.  6:19,  20). 

40.     DELIVERANCE 

1.  Deliverance,  in  this  article,  means  a  setting  free,  taking 
out  of,  giving  safety  or  salvation,  causing  to  escape,  rescue, 
etc.  As  such,  the  noun  "deliverance"  and  the  verb  "deliver" 
are  taken  from  various  Hebrew  and  Greek  words  and  are 
used  many  times.  The  same  English  words,  translated  from 
different  Hebrew  and  Greek  words,  also  mean  to  give,  give 
over  or  up,  surrender,  transfer,  etc.,  and  are  thus  used  many 
times.  All  these  words  occur  in  our  King  James  Version 
nearly  700  times. 

2.  "Blessed  be  the  Lord  who  daily  beareth  our  burden,  even 
the  God  of  our  salvation.  God  is  unto  us  a  God  of  deliver- 
ances, and  unto  Jehovah  the  Lord  belongeth  escape  from 
death"  (Psa.  68:19,  20,  R.  V.).  "Thou  art  my  hiding-place; 
thou  wilt  preserve  me  from  trouble;  thou  wilt  compass  me 
about  with  songs  of  deliverance"  (Psa.  32:7). 


104 


THE  CHRISTIAN  WORKERS'  MANUAL 


3.  The  Deliverer. 

(1)  God  (II  Sam.  22:2,  3;  Psa.  18:1,  2;  40:17;  70:5; 
144:2). 

(2)  Jesus  (Gal.  1:4;  Heb.  2:14,  15;  Rom.  11:26). 

4.  From  what  we  are  delivered.  "To  this  end  was  the  Son 
of  God  manifested,  that  He  might  destroy  the  works  of  the 
devil"  (I  John  3:8).  The  items  in  the  following  list  are  from 
the  devil,  and  Jesus  has  delivered  us  from  them.  It  is  our 
present  possession 
deliverance. 


Let  us  recognize  their  source  and  claim 


(1 
(2 
(3 
(4 

(5 
(6 
(7 
(8 
(9 

3=")- 
(10 

(" 
(12 

(13 
(14 
(15 
(16 

(17 
(18 
(19 

(20 

(21 


(22 

35:lO)- 

(23 

(24 

(25 


Every  evil  work  (II  Tim.  4:18). 

The  mouth  of  the  lion  (II  Tim.  4:17;  I  Pet.  5:8). 

Hand  of  our  enemy   (Luke  1:74,  75). 

The  power  of  darkness  (Col.  1:13). 

Temptation  (II  Pet.  2:9). 

The  body  of  this  death  (Rom.  7:24,  25). 

The  fear  of  death  (Heb.  2:14,  15). 

The  wrath  to  come  (I  Thes.  1  :io). 

Afflictions  and  persecutions   (Acts  7:9,  10;  II  Tim. 

Soul  from  death  (Psa.  33:19;  56:13;  116:8). 

Eyes  from  tears  (Psa.  116:8). 

Feet  from  falling  (Psa.   116:8). 

Hell  (Psa.  86:13). 

The  snare  of  the  fowler  (Psa.  91:3). 

The  deadly  pestilence  (Psa.  91:3). 

All  fears  (Psa.  34:4).    How?  (Psa.  34:7). 

All  troubles   (Psa.  34:6,  17;  54:7;  Job  5:19). 

All  afflictions  (Psa.  34:19). 

From  Egypt  to  Canaan  (Ex.  3:8). 

Oppressors  (Ex.  18:4,  8-10;  Psa.  106:42,  43). 

Enemies  and  dangers  (I  Sam.  7:3;  17:37;  Dan.  3: 


15-17,  28,  29;  6:16,  20,  27) 


The  poor  from  him  that  is  too  strong  for  him  (Psa. 

All  transgressions   (Psa.  39:8). 

Enemies  and  iniquity  workers  (Psa.  59:1,  2). 

The  mire  and  deep  waters  (Psa.  69:14). 


SALVATION  105 

(26)  Temporal  trouble  (Psa.  81:7;  91:15). 

(27)  Hand  of  the  wicked  (Psa.  97:10;  Jer.  15:21). 

(28)  Strong  enemy  (Psa.  18:17).    Why?  (Psa.  18:19). 

(29)  Enemies,  men  of  violence  (Psa.  18:48). 

(30)  Distresses  (Psa.  107:6). 

(31)  Destructions   (Psa.  107:20). 

(32)  The  soul  of  the  needy  from  the  hand  of  evil-doers 
(Jer.  20:13). 

5.  Some  conditions  for  deliverance. 

(1)  Call  upon  God  (Psa.  91:15). 

(2)  Cry  for  help  (Psa.  72:12). 

(3)  Return,  put  away  idolatry,  direct  your  heart  to  God, 
and  serve  Him  only  (I  Sam.  7:3;  12:10,  11). 

(4)  Trust  (Psa.  22:4;  Dan.  3:28;  Jer.  39:18). 

(5)  Let  Him  delight  in  us  (Psa.  18:19). 

6.  Result.     "Thou  shalt  glorify  me"  (Psa.  50:15). 

7.  Promise.    "I  am  with  thee  to  deliver  thee"  (Jer.  1 :8,  19; 
15:20,  21).    He  delivered  Israel  many  times  (Psa.  106:43). 


41.  REPENTANCE 

1.  In  the  Old  Testament  there  are  two  words  translated  "re- 
pent." The  one  means  to  sigh,  or  groan;  then  to  lament,  or 
grieve.  When  the  feeling  produced  is  a  longing  for  the  high- 
est good  of  others,  it  merges  into  compassion  and  sympathy; 
when  it  centers  around  one's  own  character,  law,  and  works, 
it  means  repent,  or  turn  to  the  opposite.  It  is  used  about  forty 
times,  and  nearly  always  refers  to  God.  The  other  word  means 
to  turn,  or  return.  It  is  translated  "repent"  but  three  times 
(I  Kings  8:47;  Ezek.  14:6;  18:30,  but  see  R.  V.),  but  is  trans- 
lated "turn/'  "turn  away,"  "return,"  and  the  like  nearly  600 
times. 

2.  In  the  New  Testament  there  are  also  two  words  trans- 
lated "repent."  The  one  means  to  "care  afterwards,"  or  a 
sorrow  or  remorseful  regret.  It  may  lead  to  turning  (Matt. 
21 :29;  Heb.  7:21)  or  it  may  not  (Matt.  21 :32),  as  in  the  case 
of  Judas  whose  repentance  was  merely  regret  (Matt.  27:3). 


106  THE  CHRISTIAN  WORKERS'  MANUAL 

It  occurs  six  times,  and  is  twice  translated  in  the  R.  V.  "re- 
gret" (II  Cor.  7:8).  The  other  is  the  stronger  and  the  far 
more  common  word,  the  word  used  in  all  the  commands  and 
teaching  concerning  repentance.  It  occurs,  in  the  noun  and 
verb  forms,  fifty-seven  times.  It  means  to  change  one's  mind 
for  the  better,  have  another  mind.  But  the  word  for  "mind" 
includes  feelings,  judgment,  desires,  and  purposes.  Hence 
this  second  word  for  "repent"  means  a  reversal  of  man's  en- 
tire nature,  intellectual,  affectional,  and  moral.  It  is  the 
equivalent  of  the  Old  Testament  word  "turn." 

3.  The  word  "repent,"  then,  means,  according  to  Scripture 
usage,  to  turn,  right  about  face,  go  the  opposite  way  and  do 
the  opposite  thing,  based  upon  deep  sorrow  and  remorse  for 
and  abhorrence  of  sin.  This  remorse  and  abhorrence  usually 
come  from  a  sight  of  God  and  His  holiness. 

4.  Scriptural  repentance,  as  applied  to  man,  means  the 
turning  away  from  sin  to  God  (Acts  20:21).  Since  God  and 
sin  are  in  opposite  directions,  one  cannot  turn  to  God  without 
turning  from  sin  (I  Thes.  1 19).  It  is  illustrated  in  Ex.  13:17; 
Jer.  18:7-10;  Jonah  3:8-10.  "Repentance  may  be  defined  as 
the  voluntary  change  in  the  mind  of  the  sinner  whereby  he 
turns  from  sin.  It  involves  a  change  of  view,  a  change  of 
feeling,  and  a  change  of  purpose"  (Pardington).  It  "ex- 
presses that  mighty  change  in  the  mind,  heart,  and  life  wrought 
by  the  Spirit  of  God"  (Trench).  "It  describes  that  deep 
and  radical  change  whereby  a  sinner  turns  from  the  idols  of 
sin  and  self  unto  God,  and  devotes  every  movement  of  the 
inner  and  outer  man  to  the  captivity  of  His  obedience"  (Chal- 
mers). What  a  contrast  with  modern  popular  ideas  whereby 
this  important  doctrine  is  eliminated  from  our  present  age! 
No  wonder  we  do  not  have  more  genuine  conviction  and  con- 
versions. 

5.  Job  got  a  glimpse  of  God,  then  of  himself;  then  he  ab- 
horred self  and  repented  (Job  42:4-6).  The  Corinthians 
saw  their  sin  and  were  made  sorry,  so  sorry  that  their  sorrow 
brought  repentance,  and  repentance  brought  salvation.  It  was 
that  godly  sorrow  that  worked  repentance  (I  Cor.  7:8-10). 
Hence  repentance  carries  the  idea  or  presupposes  a  sense  and 


SALVATION  107 

conviction  of  sin  as  an  offense  to  God  and  a  defilement  and  a 
destructive  enemy  to  self ;  a  hatred  of  sin  and  a  determination 
to  flee  from  it;  a  godly  sorrow  for  sin  as  grieving  a  loving 
God  who  has  provided  redemption  in  Jesus.  All  of  this  will, 
if  from  the  heart,  lead  to  repentance.  There  can  be  no  re- 
pentance until  one  sees  his  sin  and  his  need  of  repentance 
(Matt.  9:12,  13). 

6.  Sorrow  for  sin,  even  real,  godly  sorrow,  is  not  repent- 
ance, although  it  "worketh  repentance"  and  is  an  element  in  it 
(II  Cor.  7:8-10).  This  is  important  and  is  much  underesti- 
mated. What  is  needed  is  more  rending  of  hearts  and  less 
rending  of  garments  (Joel  2:13),  more  heartfelt  penitential 
tears  and  mourning,  more  deep  repentance;  then  we  will  have 
more  Christians  who  are  true  to  God  and  not  so  many  unre- 
generate  professors.  The  attributes  of  God  need  to  be  preached 
so  as  to  make  men  see  Him  and  His  holiness  and  justice,  and 
then,  like  Job,  they  will  abhor  themselves  and  repent  in  dust 
and  ashes  (Job  42:5,  6;  Luke  10:13).  And  much  of  the 
"sorrow"  is  not  even  real,  not  a  sorrow  for  sin  but  a  sorrow 
for  having  been  caught  in  it. 

7.  Necessity  of  repentance.  It  was  commanded  and 
preached  by 

(1)  God  Himself  (Ezek.  14:6;  18:30-32;  Acts  17:30). 

(2)  Jonah  (Jonah  3:4,  5;  Matt.  12:41).  Result  (Jonah 
3  :5-io).  The  central  theme  of  all  the  Old  Testament  prophets 
is  repentance  in  view  of  coming  judgment. 

(3)  John  the  Baptist  (Matt.  3:2,  8,  11).  Thus  the  New 
Testament  begins  with  the  command  to  repent.  John  was  the 
forerunner  of  Jesus,  sent  to  announce  the  kingdom  of  heaven, 
or  the  kingdom  of  God,  which  is  practically  the  same  as  far 
as  this  age  is  concerned  (see  Article  61,  paragraphs  1,  4,  6). 
His  message  was  solely  evangelistic,  "preaching  the  baptism  of 
repentance  for  the  remission  of  sins"  (Luke  3:3).  A  study  of 
the  life  and  messages  of  John  will  show  this  (Luke  1:67-79; 
3:1-18;  John  1:6-8,  29;  Acts  13:23,  24;  19:4,  and  others). 
Thus  repentance  stands  at  the  entrance  of  the  kingdom  of  God 
(Compare  John  3:3,  5;  Rom.  14:17). 

(4)  Jesus  (Matt.  4:17;  11:20;  Mark  1:15;  2:17;  Luke 


108  THE  CHRISTIAN  WORKERS'  MANUAL 

5:32).  The  object  of  Jesus'  first  coming  was  salvation,  to  be 
accomplished  only  by  His  death  (Isa.  53;  Matt.  1:21;  20:28; 
Luke  4:16-19;  19:10;  Heb.  2:14).  Repentance  is,  according 
to  Him,  an  essential  condition  for  salvation  (Luke  13:3,  5). 

(5)  The  twelve  apostles  were  sent  out  with  the  same  mes- 
sage (Mark  6:12). 

(6)  Peter,  on  the  opening  day  of  the  Christian  church, 
and  again  later,  preached  repentance  as  necessary  for  the  for- 
giveness of  sins  (Acts  2:38;  3:19;  8:22). 

(7)  Paul  preached  and  taught  it  most  faithfully  (Acts 
17:30;  20:21;  26:20;  Rom.  2:4;  II  Cor.  7:9,  10;  II  Tim. 
2:25). 

(8)  It  was  a  part  of  the  great  commission  and  message 
which  Jesus  gave  to  all  workers  (Luke  24:47). 

(9)  God  wishes  all  to  repent;  not  to  perish  (II  Pet.  3  :g), 

8.  Subjects  of  repentance. 

(1)  Israel  (Acts  5:31). 

(2)  Jews  and  Greeks  (Acts  20:21). 

(3)  Jews  and  Gentiles  (Acts  26:20). 

(4)  All  nations  (Luke  24:47). 

(5)  All  men  everywhere   (Acts  17:30;  II  Pet.  3:9). 

(6)  The  church  (Rev.  2:4,  5,  16,  21,  22;  etc.). 

9.  The  church  called  to  repentance.  Of  the  seven  churches 
described  in  Rev.  2  and  3  and  representing  the  different  phases 
of  church  life  in  this  age,  five  have  a  direct  call  to  repentance 
from  Jesus  Himself. 

(1)  Ephesus  had  left  her  first  love.  She  must  repent  and 
do  her  first  works  or  lose  her  light-bearing  power  (Rev.  2:4, 

5)- 

(2)  Pergamos  had  plunged  into  sensuality  and  priest- 
worship.     She  must  repent  or  be  smitten  (Rev.  2:16). 

(3)  Thyatira  had  gone  deeper  into  adultery  and  the  abom- 
inable practices  of  the  ancient  Jezebel.  She  must  repent  or 
suffer  tribulation  (Rev.  2:21,  22). 

(4)  Sardis  had  a  name  to  live,  but  was  dead.  She  must 
repent  or  meet  judgment   (Rev.  3:3). 

(5)  Laodicea  was  a  proud,  self-righteous,  self-satisfied 
church,  with  Jesus  outside.     She  must  repent  (Rev.  3:19). 


SALVATION  109 

io.  What  repentance  does.  The  necessity  for  repentance 
is  further  shown  by  its  results. 

(i)  It  precedes  and  brings  faith  (Matt.  21:32;  Mark 
1:15;  Acts  20:21).  Of  course  faith  in  the  Word  of  God 
and  its  statements  concerning  man's  lost  condition  must  pre- 
cede repentance  (Jonah  3:5-8).  While  it  is  true  that  re- 
pentance precedes  and  brings  faith  and  there  can  be  no  saving 
faith  without  repentance,  yet  it  is  also  true,  in  a  very  real 
sense,  that  repentance  and  faith  go  together  and  are  inseparable 
and  mutually  dependent. 

(2)   Repentance,  with  faith,  brings 

1.  Remission  of  sins  (Luke  24:47;  Acts  2:38;  3:19). 
Conversion  is  the  outward  proof  of  inward  repentance. 

2.  Forgiveness  (Luke  17:3,  4;  Acts  5:31). 

3.  Salvation  (II  Cor.  7:10). 

4.  Life  (Acts  11:18). 

5.  Repentance  is  the  first  step  to  the  receiving  of  the 
Holy  Spirit  (Acts  2:38). 

6.  It  is  necessary  for  salvation  from  perdition  (Luke 

13:3,  5). 

7.  It  saves  from  judgment  (Acts  17:30,  31). 

8.  It  brings  joy  in  heaven  (Luke  15  :j,  10). 

9.  It  brings   acknowledgment  of  the  truth    (II   Tim. 
2:25). 

10.  It  has  results  (Luke  3:8-14;  Acts  26:20). 

11.  What  to  repent  from. 

(1)  Idols  and  abominations  (Ezek.  14:6).  Anything  that 
comes  between  us  and  salvation  or  fellowship  with  Christ. 

(2)  All  transgressions  (Ezek.  18:30-32). 

(3)  Wickedness  (Acts  8:22;  Jer.  8:6). 

(4)  Dead  works,  or  works  used  as  a  means  of  salvation 
(Heb.  6:1). 

(5)  Wicked  way,  wickedness,  sins,  etc.  (Ezek.  33:9-19). 

(6)  Vanities  (Acts  14:15). 

(7)  Power  of  Satan  (Acts  26:18). 

(8)  Fornication,  etc.   (II  Cor.  12:21). 

12.  Sources  of  repentance. 

(1)   It  is  the  gift  of  God  (Acts  11:18;  II  Tim.  2:25). 


110  THE  CHRISTIAN  WORKERS'  MANUAL 

(2)  It  is  the  gift  of  the  exalted  Christ  (Acts  5:30,  31). 
Although  the  power  for  genuine  repentance  is  God-given,  yet 
man  is  commanded  to  turn  his  back  upon  sin  and  to  have  the 
determination  to  forsake  it  entirely  (Isa.  55:7). 

(3)  The  goodness  of  God  leads  to  repentance  (Rom. 
2:4). 

(4)  The  preaching  of  the  Word  by  Spirit-filled  men  (Acts 
2:37,  38,41). 

(5)  Believing  God's  message  as  given  by  His  messengers 
(Jonah  3:4,  5). 

(6)  Godly  sorrow  (II  Cor.  7:10). 

(7)  A  sight  of  God  and  His  holiness  (Job  42:5,  6). 

(8)  Chastening  (Rev.  3:19). 

13.  The  manner  of  repentance. 

(1)  In  deep  humility  and  self-abhorrence  (Matt.  11:21; 
Job  42:5,  6;  Jonah  3:4,  5;  Joel  2:12,  13;  II  Chron.  33:12,  13). 

(2)  With  prayer  for  mercy   (Luke  18:13;  23:42). 

(3)  With  confession  of  sin  (I  Kings  8:48,  49;  Luke 
18:13;  23:40,  41;  15:18-21;  II  Sam.  12:13). 

(4)  Forsaking  sin  (Isa.  55:7;  Jud.  10:15,  16). 

(5)  Weeping  (Matt.  26:75). 

(6)  Baptism,  as  the  outward  sign  of  repentance  (Matt. 
3:11;  Mark  1:4;  Acts  2:38;  13:24;  19:4). 

14.  The  time  for  repentance.    Now,  while  there  is  oppor- 
tunity and  desire  (Acts  17:30;  Rev.  9:20,  21;  16:9,  11). 

15.  The  fruit  of  repentance. 

(1)  Fruit  worthy  of  repentance  (Matt.  3:8,  R.  V.  Luke 
3:8-14,  R.  V.).     Very  important. 

(2)  Do  works  worthy  of  repentance  (Acts  26:20,  R.  V.). 

(3)  The  points  under  results  of  regeneration  would  also 
apply  here  (Article  44). 

16.  Does  God  repent?     No  and  yes. 

(1)  No.  Some  of  His  statements  are  absolutely  uncon- 
ditional. When  Saul  disobeyed  and  rebelled  against  God's 
command  in  regard  to  the  slaying  of  the  Amalekites,  God 
absolutely  and  finally  rejected  him  as  king  and  no  amount  of 
acknowledgment  of  sin  and  pleading  for  pardon  could  cause 
Him  to  repent,  or  turn  from  His  purpose  (I  Sam.  15.  espe- 


SALVATION  111 

dally  verses  23-29).  But  He  did  repent  from  making  Saul 
king  and  sent  Samuel  to  anoint  David  (I  Sam.  15:35;  16:1). 
He  declared  Christ  to  be  a  priest  forever  after  the  order  of 
Melchizedek,  and  He  will  not  repent  (Psa.  110:4;  Heb.  7:21). 
See  Jer.  4:27,  28. 

(2)  Yes.  Many  of  God's  statements  are  conditional,  the 
conditions  being  either  stated  or  implied.  This  principle  is 
given  in  Jer.  18:5-10.  When  the  people  repent  from  evil,  He 
repents,  or  turns  from  punishment;  when  they  repent  from 
good  to  evil,  He  repents  from  blessing  to  punishment.  This 
shows,  not  His  changeableness,.  but  His  unchangeableness. 
See  Jer.  26:3,  13;  Joel  2:12-14;  Jonah  3:10;  4:2.  He  also 
repented  from  promised  evil  in  answer  to  intercessory  prayer 
(Ex.  32:10-14). 

Note. — "God's  repentance  is  not  like  ours,  for  The  Strength  of 
Israel  will  not  lie  nor  repent;  for  He  is  not  a  man  that  He  should 
repent.'  Man's  repentance  implies  a  change  of  mind,  God's  a  change 
of  circumstances  and  relations.  He  has  not  changed,  but  is  ever  the 
same ;  it  is  man  who  has  changed  in  his  position  relatively  to  God. 
The  Saul  whom  God  had  made  king  was  not  the  same  Saul  whom  God 
repented  to  have  thus  exalted ;  the  essential  conditions  of  their  rela- 
tionship were  changed.  God's  repentance  is  the  unmovedness  of  Him- 
self, while  others  move  and  change.  The  Divine  finger  ever  points  to 
the  same  spot ;  but  man  has  moved  from  it  to  the  opposite  pole.  But 
as  in  all  repentance  there  is  sorrow,  so,  reverently  be  it  said,  in  that 
of  God.  It  is  God's  sorrow  of  love,  as,  Himself  unchanged  and  un- 
changing. He  looks  at  the  sinner  who  has  turned  from  Him"  (Eder- 
sheim's  Bible  History). 

42.     FAITH 

1.  Faith  is  believing.    Faith  in  God  is  believing  God. 

2.  To  believe  God  is  to  accept  His  testimony  given  in  His 
Word  as  true,  and  to  rely  upon  it  under  any  circumstances 
whatever ;  to  be  sure  that  He  will  do  as  He  has  promised,  what- 
ever may  be  the  seeming  impossibilities  (Acts  27:14-25;  Rom. 
4:3,  17-21).  ''To  believe  God  is  to  rely  upon  or  have  unhesi- 
tating assurance  of  the  truth  of  God's  testimony,  even  though 
it  is  unsupported  by  any  other  evidence,  and  to  rely  upon  and 
have  unfaltering  assurance  of  the  fulfillment  of  His  promises, 
even  though  everything  seen  seems  against  fulfillment"  (Tor* 
rey's  What  the  Bible  Teaches). 


112  THE  CHRISTIAN  WORKERS'  MANUAL 

3.  To  believe  in  God  is  to  put  confidence  in  God  Himself 
for  what  He  is,  apart  from  what  He  says  (John  14:1). 

4.  Head,  or  intellectual  faith,  is  believing  the  Word  of  God 
as  a  record  of  real  history  and  a  textbook  of  morals.  It  be- 
lieves the  doctrines  correctly  and  is  often  very  earnest  in  the 
defense  of  the  truth  of  the  Bible.  It  is  a  very  important  faith, 
and  must  not  be  underestimated.  It  cannot  save  anyone,  but 
it  is  a  necessary  forerunner  of  saving  faith. 

5.  Heart  faith  is  the  faith  that  believes  with  the  heart  and 
receives  and  appropriates  the  truths  of  the  gospel  and  trusts 
God  to  make  them  real.  It  is  head  faith  taken  on  into  the 
heart  by  the  Holy  Spirit  and  made  personal.  This  is  saving 
faith  (Rom.  10:9,  10). 

6.  In  the  gospel  sense,  believing  is  equivalent  to  receiving 
(John  1  :i2).  Believing  with  the  heart  is,  therefore,  equivalent 
to  receiving  in  the  heart   (Acts  8:37;  Rom.   10:9,   10;  Eph. 

3:i7). 

7.  Saving  faith,  therefore,  is  receiving  the  Lord  Jesus  Christ 

into  the  heart  as  one's  own  personal  Saviour  and  Lord  and 
believing  that  He  is  there  (I  John  5:12).  It  is  pure  faith  with- 
out any  mixture  of  works  (Eph.  2:8-10;  Titus  3:5;  Rom.  4:4.. 
5,  16;  11:6).  Saving  faith  receives  and  trusts  Him  for  all 
that  He  offers  Himself  to  be,  and  yields  the  whole  life  to  His 
control. 

8.  Dead  faith  is  that  which  does  not  result  in  works.  It 
cannot  save. 

9.  Living  faith  is  the  faith  that  obeys  and  works  and  suffers 
(Heb.  11:4-37;  Gal.  5:6).  It  is  the  faith  that  leads  to  action 
(Jas.  2:14-18). 

10.  Scriptural  faith  is  believing  that  we  have  the  things 
which  we  have  asked  for  and  which  God  has  promised,  and 
counting  on  them,  not  because  we  see  or  feel  them,  but  because 
He  has  promised  them  in  His  Word.  If  we  have  met  the 
conditions  in  surrender,  repentance,  etc.,  He  will  give  the  faith. 
If  we  could  see  and  feel,  it  would  be  sight  and  not  faith  (II 
Cor.  5:7;  John  20:24-29). 

11.  Trust  is  the  result  of  faith.  It  steps  out  upon  God 
because  it  believes  Him.     It  commits  to  God  and  rests  there, 


SALVATION  113 

happy  because  it  does  not  have  a  thought  that  He  will  fail.    It 
asks  no  questions;  does  not  hurry.     It  has  perfect,  childlike 
confidence.    It  is  the  source  of  real  joy  (Jer.  17:7;  Psa.  2:12; 
84:12).    It  relieves  from  fear  (Psa.  56:3,  4,  11;  Isa.  12:2). 
12.  The  relation  of  faith  to  feeling,  to  sight,  and  to  works. 

(1)  To  feeling.  Feeling,  or  evidence  from  the  senses, 
cannot  precede  faith,  but  must  necessarily  follow  it.  The 
reason  for  this  is  that  Jesus  cannot  give  evidence  that  He  has 
come  into  the  heart  until  He  has  come,  and  He  cannot  come 
till  we  open  the  door,  receive,  and  welcome  Him.  God  has 
ordered  that  this  must  be  done  'by  faith.  Repentance  and 
surrender  give  God  the  opportunity  to  give  the  faith  to  believe 
that  He  has  come  according  to  His  word,  and  that,  in  itself, 
gives  joy.  Then  as  we  go  on  with  Him,  recognizing  and 
appropriating  His  presence,  He  makes  Himself  more  and  more 
real.  The  amount  of  feeling  depends  upon  the  amount  of 
faith.     Feeling  is  a  result  of  faith. 

(2)  To  sight.  "As  ye  therefore  received  Christ  Jesus  the 
Lord,  so  walk  ye  in  Him."  "We  walk  by  faith,  not  by  sight" 
(Col.  2:6;  II  Cor.  5:7).  The  word  translated  "sight"  means 
external  appearance,  form.  It  is  the  opposite  of  faith  (Heb. 
II :i;  Rom.  8:24,  25).  By  faith  "we  know,"  "we  have"  (II 
Cor.  5:1). 

(3)  To  works.  "Works,"  in  this  sense,  are  things  done 
for  the  purpose  of  earning  or  meriting  salvation;  or,  if  not 
expressly  done  for  that  purpose,  they  are  at  least  offered. 
"The  works  of  the  law"  are  those  done  to  fulfill  the  law.  They 
have  the  law  as  their  object.  Works  are  the  opposite  of  faith. 
We  are  saved,  justified,  and  regenerated,  not  by  works  but  for 
works  (Rom.  3  :20 ;  4  45  ;  Titus  3  :5  ;  Eph.  2 :8-io) .  We  work, 
neither  to  be  saved  nor  to  be  kept  saved — Jesus  does  both — 
but  because  we  are  saved  and  have  the  Worker  in  us.  We 
work  from  the  cross,  not  to  the  cross.  Works  are  essential 
as  results  of  faith  and  are  needed  as  an  evidence  to  men  that 
we  have  faith  (Jas.  2:14-26.  The  Revised  Version  is  needed 
in  v.  14;  "that  faith"  is  the  faith  that  does  not  have  works). 
We  are  saved  by  faith  alone  but  not  by  the  faith  that  goes 
alone.     "Moses  and  Jesus  Christ;  the  law  and  the  promise; 


114  THE  CHRISTIAN  WORKERS'  MANUAL 

doing  and  believing;  works  and  faith;  wages  and  the  gift; 
the  curse  and  the  blessing  are  represented  as  diametrically 
opposed"   (Bengel). 

13.  What  saving  faith  believes. 

(1)  That  Jesus  is  the  Christ  (I  John  5:1,  5;  John  8:24). 
That  He  who  was  born,  was  crucified,  and  rose  from  the  dead 
is  the  Anointed,  the  Messiah  of  Israel,  the  Saviour  of  the 
world,  a  personal  Saviour.    Saving  faith  receives  and  obeys. 

(2)  God's  record  concerning  sin  .and  salvation  (John 
5:24,  R.  V.,  I  John  5:10,  11). 

(3)  "That  Christ  died  for  our  sins  (I  Cor.  15:1-4). 

(4)  The  resurrection  of  Christ  (Rom.  10:9;  I  Cor.  15:13- 

17)- 

(5)  The  gospel  (Mark  1:15;  Rom.  1:16). 

(6)  That  Jesus  is  the  Christ,  the  Son  of  God.  His  deity 
(John  20:31;  I  John  5:5). 

(7)  On  the  Son  (John  3:16,  36;  Acts  20:21).  The  Greek 
word  (epi)  for  "on"  or  "upon"  means  to  repose  one's  trust 
in;  the  word  (eis)  for  "unto"  or  "into"  signifies  our  mystical 
union  with  Christ.  The  latter  is  used  in  these  references,  and 
occurs,  with  "believe,"  forty-five  times  (thirty-seven  in  John 
and  I  John).  The  former  occurs,  with  "believe,"  thirteen 
times  (Acts  16:31).     Also 

(8)  God  (Acts  27:25;  Rom.  4:3,  17;  Gal.  3:6). 

(9)  In  God  (John  14:1;  Heb.  11:6;  I  Pet.  1:21). 

(10)  The  truth  (II  Thes.  2:13;  John  17:17). 

(11)  That  God  loves  us  (I  John  4:16). 

(12)  That  Jesus  came  from  God  (John  16:27,  30;  17:8, 
21). 

(13)  The  preached  Word  (Acts  4:4;  8:12). 

(14)  In  the  blood  of  Jesus  (Rom.  3:25). 

14.  The  supreme  object  of  faith  is  Jesus  Christ  and  salva- 
tion by  His  grace  (Acts  15:11;  16:31;  Rom.  10:4;  Gal.  2:20; 
II  Tim.  1  :i2;  I  John  5  :i).  This  salvation  is  the  gift  of  God, 
resulting  from  the  grace  of  God;  and  is  received  by  us  by 
faith  (Eph.  2:8). 

15.  What  saving  faith  does. 


SALVATION  115 

(i)  Believes  with  the  heart,  not  with  the  head  only  (Rom. 
10:9,  10). 

(2)  Gives  up  hope  of  salvation  in  any  other  way  and  calls 
upon  God  (Rom.  10:13,  14;  Mark  10:46-52). 

(3)  Works  by  love  (Gal.  5:6). 

(4)  Causes  one  to  be  baptized  (Mark  16:16). 

(5)  Believes  the  word  in  the  heart  (Luke  8:12). 

(6)  Commits  to  God  (II  Tim.  1:12). 

(7)  Appropriates  Jesus  (Rom.  10:6-8). 

(8)  Confesses  Jesus  as  Lord  (Rom.  10:9,  R.  V.). 

(9)  Turns  to  the  Lord  (Acts  11 :2i). 

(10)  Obeys  (Heb.  11:8,  17). 

(11)  Does  not  look  at  circumstances,  but  at  the  promises 
of  God  (Rom.  4:18-21). 

(12)  Brings  rejoicing  (Acts  16:34). 

(13)  Causes  one  to  give  up  the  sinful  life  and  works  (Acts 
19:18,  19). 

(14)  Gives  boldness  in  speaking  the  truth  (II  Cor.  4:13). 

(15)  Makes  one  careful  to  maintain  good  works   (Titus 

3:8). 

(16)  Makes  Jesus  precious   (I  Pet.  2:y). 

(17)  Gives  one  a  genuine  interest  in  others  (Acts  4:32). 

(18)  Results  in  practical  works,  feeding  and  clothing  the 
needy,  etc.  (Jas.  2:14-17). 

(19)  Gives  love  for  the  brethren  (I  John  3:14-18).  This 
is  manifested  (1)  in  laying  down  our  lives  for  them,  (2)  in 
using  our  lives  for  them,  (3)  in  giving  of  what  we  have  to 
meet  their  needs.    These  are  practical  tests  of  real  faith. 

(20)  Drives  away  fear  (Mark  5:36). 

(21)  Causes  one  to  be  not  put  to  shame  (Rom.  9:33). 

(22)  He  who  has  it  shall  not  be  confounded  (I  Pet.  2:6). 

(23)  Brings  a  personal  acquaintance  with  Jesus  Christ  and 
a  sure  knowledge  of  what  He  is  able  to  do  (II  Tim.  1  :i2). 

(24)  Appropriates  Christ  for  a  life  of  victory  (Gal.  2:20). 

(25)  Will  admire  and  welcome  Christ  when  He  comes  (II 
Thes.  1  :io). 

16.  What  we  have  through  faith.    Some  results  of  saving 
faith. 


116  THE  CHRISTIAN  WORKERS'  MANUAL 

(i)  The  promise  of  salvation  (Gal.  3:22). 

(2)  Salvation  (Acts  16:31;  Eph.  2:8). 

(3)  Freedom  from  condemnation  (John  3:18). 

(4)  Justification  (Rom.  5:1;  Acts  13:39). 

(5)  Remission  of  sins  (Acts  10:43). 

(6)  Propitiation  (Rom.  3:25). 

(7)  Eternal  life  (John  3:16,  36;  5:24;  20:31). 

(8)  Sonship — children  of  God   (John  1:12;  Gal.  3:26). 

(9)  The  righteousness  of  God   (Rom.  3:22;  Phil.  3:9), 

(10)  Sanctification  (Acts  26:18). 

(11)  Hearts  purified  (Acts  15:9). 

(12)  The  keeping  power  of  God  (I  Pet.  1 15). 

(13)  Jesus  indwelling  (Eph.  3:17). 

(14)  The  promise  of  the  Holy  Spirit  (Gal.  3:14). 

(15)  Victory  over  the  world  (I  John  5:4,  5). 

(16)  Victory  over  the  evil  one  (Eph.  6:16,  R.  V.). 

(17)  Spiritual  satisfaction  (John  6:35;  7:38,  39). 

(18)  Rest  (Heb.  4:1-3). 

(19)  Access  to  God  (Rom.  5:2;  Eph.  2:12). 

(20)  Light  (John  12:36,  46). 

(21)  Joy  and  peace  (Rom.  15:13). 

(22)  Joy  unspeakable  and  full  of  glory  (I  Pet.  1:8). 

(23)  Gives  the  privilege  of  seeing  the  glory  of  God  (John 
11:40). 

(24)  Power  to  live  and  witness  (Eph.   1:19,  20;  I  Cor. 

2:5)- 

(25)  Blessings  (Gal.  3:9). 

(26)  Protection  (I  Thes.  5:8). 

(27)  Edification  (I  Tim.  1:4). 

(28)  Wisdom  (Jas.  1:5-7). 

(29)  Wisdom  unto  salvation  (II  Tim.  3:15). 

(30)  Inherited  promises   (Heb.  6:12). 

(31)  Fulfilled  promises  (Luke  1:45). 

(32)  Resurrection  life  (John  11:25). 

(33)  Bodily  healing  (Matt.  9:22,  29;  Jas.  5:14,  15). 

(34)  Answered  prayer  (I  John  5:14,  15). 

(35)  Deliverance  from  anxiety  (John  14:1). 


SALVATION  117 

(36)   The  overflow  life,  which  touches  other  lives  (John 

7:38,  39). 

17.  Through  faith  we 

(1)  Live  (Gal.  3:11;  Rom.  1:17). 

(2)  Stand   (II  Cor.   1:24;  Rom.  11:20). 

(3)  Walk  (II  Cor.  5:7). 

18.  See  also  Article  57.     The  Christian's  Faith  in  God. 


43.    JUSTIFICATION 

1.  ^'Justification  is  an  act  of  God's  free  grace  wherein  He 
pardoneth  all  our  sins,  and  accepteth  us  as  righteous  in  His 
sight,  only  for  the  righteousness  of  Christ  imputed  to  us  and 
received  by  faith  alone"   (Westminster  Catechism). 

2.  The  literal  root  meaning  of  the  word  "justification"  is  to 
make  righteous.  Scripturally,  however,  this  belongs  to  the 
field  of  regeneration  rather  than  to  that  of  justification. 

3.  Justification,  according  to  the  Bible  usage,  is  the  act  of 
counting,  declaring,  or  pronouncing  one  righteous,  or  free 
from  guilt  and  exposure  to  punishment.  The  sinner  is  declared 
righteous  before  God  on  account  of  the  finished  substitutionary 
work  of  Jesus.  It  has  to  do  with  the  fact  of  guilt,  or  the  crime 
of  breaking  God's  law,  while  regeneration  deals  with  the  nat- 
ural depravity  of  man.  This  declaration  is  made  in  heaven, 
and  is  available  to  the  sinner  the  moment  he  receives  Jesus  as 
his  personal  Substitute. 

4.  Legal  justification  is  the  act  of  declaring  a  person 
righteous  or  innocent,  according  to  the  strict  demands  of  the 
law,  or  the  act  of  acquitting  a  person  from  the  charge  of  a 
crime  (Deut.  25:1;  Rom.  2:13).  It  is  evident  that  a  sinner 
cannot  be  justified  in  this  way,  for  he  is  guilty  and  cannot 
satisfy  the  demands  of  justice  (Rom.  3:19). 

5.  Gospel  justification  is  the  act  or  decree  of  God  made  in 
heaven  whereby  He  declares  a  sinner  righteous  through  the 
merits  and  work  of  a  substitute. 

6.  Justification  includes 

(1)  Pardon,   which  means  the  release   from  a  penalty 


118  THE  CHRISTIAN  WORKERS'  MANUAL 

(Luke  18:14).    The  feelings  of  the  one  who  pardons  may  or 
may  not  be  changed. 

(2)  Forgiveness,  which  means  the  giving  up  of  an  in- 
ward feeling  of  injury  or  resentment,  the  removing  of  a  feel- 
ing of  anger  and  restoring  of  a  feeling  of  favor  and  affection 
(Acts  13:38,  39). 

(3)  Remission,  or  the  judicial  putting  away  of  sin  (Rom. 
3:25).  Doubtless  it  also  includes  "forgetting"  or  putting  away 
from  the  mind  (Jer.  31:34). 

(4)  Propitiation,  or  the  act  of  appeasing  the  wrath  and 
winning  the  favor  of  an  offended  person  (Rom.  3:25;  I  John 
2:2,  omitting  the  italicized  words). 

(5)  Reconciliation,  or  an  exchange  from  enmity  to 
friendship  (Rom.  5:10,  1 1,  margin;  Col.  1:20-22). 

7.  There  is  a  slight  difference  between  each  of  these,  al- 
though they  are  different  phases  of  one  great  act,  and,  as  far 
as  God  is  concerned,  they  take  place  at  the  same  time.  Hu- 
manly speaking,  one  may  receive  pardon  without  forgiveness. 
He  may  also  receive  pardon  and  forgiveness  without  remission. 
Remission,  propitiation,  and  reconciliation,  besides  being  defi- 
nite acts  of  God  based  upon  the  finished  work  of  Jesus,  also 
represent  phases  of  the  work  of  Jesus  which  made  these  acts 
possible.    As  Judge,  God  pardons ;  as  Father,  He  forgives. 

8.  There  are  two  elements  in  the  remission  of  punishment: 
(1)  God  acquits  the  sinner  and  declares  him  righteous,  or  just, 
but  not  innocent.  The  latter  would  not  be  true.  The  demands 
of  the  law  upon  him  have  been  satisfied  and  he  is  now  free 
from  its  condemnation.  These  demands  have  been  satisfied, 
not  by  the  sinner  but  by  the  Substitute,  and  the  sinner  is 
united  to  the  Substitute  by  faith.  (2)  Reconciliation,  or  res- 
toration to  favor.  God  not  only  remits  the  penalty,  but  He 
also  puts  the  justified  person  in  the  place  where  he  can  partake 
of  the  promises  and  rewards  of  the  righteous. 

Note. — "In  an  earthly  pardon  there  are  no  special  helps  bestowed 
upon  the  pardoned.  There  are  no  penalties,  but  there  are  also  no  re- 
wards ;  law  cannot  claim  anything  of  the  discharged,  but  then  they 
also  can  claim  nothing  of  the  law.  But  what,  though  greatly  needed, 
is  left  unprovided  by  human  government,  God  does  provide.     In  justi- 


SALVATION  119 

fication  there  is  not  only  acquittal,  but  approval;  not  only  pardon,  but 
promotion.     Remission  is  never  separated  from  restoration. 

"After  serving  a  term  in  the  penitentiary,  the  convict  goes  out  with 
a  stigma  upon  him,  and  with  no  friends.  His  past  conviction  and  dis- 
grace follow  hm.  He  cannot  obtain  employment;  he  cannot  vote. 
Want  often  leads  him  to  commit  crime  again ;  and  then  the  old  con- 
viction is  brought  up  as  proof  of  bad  character,  and  increases  his 
punishment.  But  the  justified  sinner  is  differently  treated.  He  is  not 
only  delivered  from  God's  wrath  and  eternal  death,  but  he  is  admitted 
to  God's  favor  and  eternal  life.  The  discovery  of  this  is  partly  the 
cause  of  the  convert's  joy.  Expecting  pardon,  at  most.,  he  is  met 
with  unmeasured  favor.  The  prodigal  finds  the  father's  house  and 
heart  open  to  him,  and  more  done  for  him  than  if  he  had  never 
wandered.  This  overwhelms  and  subdues  him.  The  two  elements, 
acquittal  and  restoration  to  favor,  are  never  separated.  Like  the  ex- 
pulsion of  darkness  and  the  restoration  of  light,  they  always  go  to- 
gether. No  one  can  have,  even  if  he  would  have,  an  incomplete  justi- 
fication. Christ's  justification  is  ours;  and,  as  Jesus'  own  seamless  tunic 
could  not  be  divided,  so  the  robe  of  righteousness  which  He  provides 
cannot  be  cut  in  two.  Failure  to  apprehend  this  positive  aspect  of 
justification  as  restoration  to  favor  is  the  reason  why  so  many  Chris- 
tians have  little  joy  and  little  enthusiasm  in  their  religious  lives" 
(Strong's  Systematic  Theology). 

io.  The  sinner  is  guilty  (Rom.  3:19),  condemned  (Rom. 
8:1-3),  a  law  breaker  (Jas.  2:10),  under  the  curse  of  God 
(Gal.  3:10),  under  the  wrath  of  God  (Rom.  1:18;  4:15), 
under  the  sentence  of  death  (Rom.  6:23;  10:5),  etc.,  all  of 
which  refer  to  the  penalty  only.  Gospel  justification  with  all 
that  it  includes  covers  perfectly  and  completely  the  whole 
penalty  of  sin  and  meets  every  demand  of  God  upon  the  sinner 
as  far  as  this  law  is  concerned.  It  thus  does  everything  that 
it  was  designed  to  do,  and  is  a  tremendously  important  fact. 

11.  The  justified  man  stands  perfect  before  the  law ;  as  if  he 
had  never  broken  it.  The  law  cannot  touch  him.  However, 
justification  has  nothing  whatever  to  do  with  man's  sinful 
nature;  it  does  not  touch  the  wicked  heart.  As  far  as  justifi- 
cation alone  is  concerned  a  person  may  be  just  as  corrupt  after 
as  before  he  is  justified.  But,  as  we  shall  see  (Article  44, 
paragraphs  6,  7)  justification  never  goes  alone. 

12.  How  men  are  justified. 
(1)   God's  side. 

1.  By  God's  grace,  or  unmerited  favor   (Rom.  3:24; 
Titus  3:7). 

2.  By  the  blood  of  Jesus  (Rom.  5:9). 


120  THE  CHRISTIAN  WORKERS'  MANUAL 

3.  By  the  righteousness  of  Jesus  (Rom.  5:18). 

4.  By  the  obedience  of  Jesus  (Rom.  5:19). 

5.  By  the  name  of  Jesus  (I  Cor.  6:11). 

6.  The  resurrection  of  Jesus  is  God's  seal  upon  justi- 
fication (Rom.  4:25). 

(2)   Man's  side. 

1.  Negative.  Not  by  doing  the  works  of  the  law  (Rom. 
3:19,  20;  4:2-7;  Gal.  2:16;  3:11;  5:4).  The  law  was  not 
given  to  save  or  to  justify  anyone,  but  to  (1)  stop  argument 
and  show  that  all  are  guilty  (Rom.  3:19),  (2)  give  knowledge 
of  sin  (Rom.  3:20;  7:7),  (3)  show  the  exceeding  sinfulness 
of  sin  (Rom.  7:13),  (4)  lead  the  sinner  to  Jesus  (Gal.  3:24). 
The  law  demands  perfect  obedience,  and,  as  that  is  impossible, 
there  can  be  no  justification  by  it.  Hence,  "As  many  as  are 
of  the  works  of  the  law  are  under  the  curse  .  .  .  cursed  is 
everyone  that  continueth  not  in  all  things  written  in  the  book 
of  the  law  to  do  them"  (Gal.  3:10;  Jas.  2:10;  Rom.  3:23). 

2.  Positive.  By  faith  alone  (Acts  13:39;  Rom.  3:21, 
22,  26,  28;  4:5;  5:1;  Gal.  2:16;  3:8,  22-26).  Israel  failed  of 
justification  because  they  sought  it  by  works  and  not  by  faith, 
and  because  they,  like  many  others  today,  were  ignorant  of 
God's  righteousness  and  requirements  and  sought  to  establish 
their  own  righteousness  instead  of  submitting  to  Him  (Rom. 
9-30-33;  10:3-5;  Jas.  2:10). 

3.  We  are  justified  by  faith,  not  because  it  is  a  substi- 
tute for  obedience  or  for  righteousness,  but  because  by  faith 
we  receive  and  appropriate  the  holy  Son  of  God  as  our  Sub- 
stitute and  are  united  to  Him.  Abraham  was  justified,  or 
counted  righteous,  by  faith  alone  (Rom.  4:1-9),  and  then  was 
circumcised  as  a  sign  or  acknowledgment  of  his  justification 
(10-12).  So  we  partake  of  the  ordinances,  not  to  be  saved, 
but  because  we  are  saved.  The  word  translated  ''for"  in  Rom. 
4:3,  5,  9  means  unto.  See  Rom.  1  :i6;  3:22;  10:10,  and  many 
other  places  where  the  same  word  is  used.  "For"  often  car- 
ries the  idea  of  instead  of  as  in  Rom.  5  :8,  etc.,  and  this  has 
led  to  the  error  that  faith  is  a  substitute  for  righteousness,  or 
justification.  The  law  demands  holiness,  or  righteousness,  and 
nothing  else  can  make  one  just  before  God  (Heb.  12:14;  Isa. 


SALVATION  121 

64:6).  Jesus  is  our  righteousness  (I  Cor.  1 130;  II  Cor.  5:21). 
Faith  is  the  price  paid,  but  it  is  not  a  substitute  for  Jesus.  A 
silver  dollar  is,  to  a  hungry  man,  no  substitute  for  a  loaf  of 
bread. 

4.  "The  question  is  not,  have  you  any  works  to  offer, 
but  do  you  believe  in  Him  who  justifies  the  ungodly?  Works 
have  nothing  to  do  with  justification  except  to  hinder  it  when 
we  trust  in  them.  The  blood  of  Christ  secures  it,  faith  in 
Christ  appropriates  it.  We  are  justified,  not  by  our  works, 
but  by  His  work."  (Torrey.)  The  kind  of  faith  that  brings 
justification  is  the  faith  that  results  in  works  (Jas.  2:14-24). 
The  faith  that  justifies  never  goes  alone  after  one  is  justified. 

13.  Whom  God  justifies. 

(1)  The   heathen,   or   Gentiles — the  unsaved    (Gal.   3:8, 

14). 

(2)  The  ungodly  (Rom.  4:5). 

(3)  Everyone  who  believes  (Acts  13:39). 

14.  When  God  justifies. 

(1)  Now   (Rom.  5:9). 

(2)  When  one  believes  (Acts  13:39). 

15.  From  what  God  justifies. 
(1)   All  things  (Acts  13:39). 

(2)'  All  accusations  (Rom.  8:33,  34).  Satan  is  in  the 
heavenlies  accusing  the  saints  (Rev.  12:7-10)  but  Jesus,  hav- 
ing purchased  justification,  is  in  God's  presence  as  intercessor. 

(3)  The  wrath  of  God  as  the  penalty  for  sin  (Rom.  5  .-9). 

(4)  Many  offenses  (Rom.  5:16,  17). 

(5)  Judgment   regarding   sin    (John   5:24,   R.   V.   Rom. 

8:1). 

16.  Results  of  justification. 

(1)  Peace  with  God  (Rom.  5:1;  Eph.  2:14-17). 

(2)  Access  or  approach  to  God  (Rom.  5:2;  Eph.  2:18; 
3:12). 

(3)  A  hope  of  glorifying  God  which  causes  rejoicing 
(Rom.  5  :2).  Justification  by  His  death  is  but  a  stepping  stone 
to  the  life  more  abundant,  or  salvation  from  the  power  of  sin 
by  the  risen  life  of  Jesus  in  the  believer  through  the  fullness 
of  the  Spirit    (Rom.   5:10;  Eph.   5:18).     The  Spirit   ruling 


122  THE  CHRISTIAN  WORKERS'  MANUAL 

within  glorifies  God  (John  16:14).  The  great  sin  was  coming 
short  of  the  glory  of  God  (Rom.  3:23).  The  justified  man 
sees  that  it  is  his  privilege  to  be  filled  with  the  Spirit  and  thus 
to  glorify  God,  and  he  rejoices  in  the  hope  of  it. 

(4)  A  series  of  spiritual  experiences,  each  one  working 
the  following  one  (Rom.  5:3-5).  Glorying  in  tribulation, 
patience,  experience,  hope,  boldness. 

(5)  The  gift  of  the  Holy  Spirit  (Rom.  5:5). 

(6)  The  love  of  God  through  the  indwelling  Spirit  (Rom. 

5:5). 

(7)  Assurance  of  Christ's  death  for  us  while  without 
strength,  ungodly,  sinners,  enemies  (Rom.  5:6-8,  10). 

(8)  Salvation  from  wrath  (Rom.  5:9). 

(9)  Reconciliation  (Rom.  5:10,  11). 

(10)  Salvation  from  the  power  of  sin  by  the  life  of  Jesus 
(Rom.  5:10). 

(11)  Joy  in  God  (Rom.  5:11,  margin  and  R.  V.). 

(12)  Heirs  (Titus  37). 

(13)  Glorification  (Rom.  8:30). 

(14)  Works.  There  are  three  great  justification  epistles, 
Romans,  Galatians,  James.  The  first  two  show  how  we  are 
and  how  we  are  not  justified ;  the  last  shows  the  results.  The 
first  two  show  how  we  are  justified  before  God,  that  is,  by 
faith  alone;  the  last  shows  how  we  are  justified  before  men, 
that  is,  by  works,  which  men  can  see.  Therefore  the  central 
thought  in  James  is  doing,  which  is  always  the  fruit  of  believ- 
ing. James  stands  for  works,  from  beginning  to  end.  In 
chapter  two,  we  have  (1)  works  of  impartiality  (1-7),  (2) 
works  of  the  law  (8-12),  (3)  works  of  mercy  and  love  (13- 
20),  (4)  examples  (21-26).  Faith  that  does  not  result  in 
works  is  dead  faith  (17-26).  That  faith,  as  the  Revised  Ver- 
sion correctly  has  it,  cannot  save. 


44.     REGENERATION 

1.  Regeneration  is  the  new  birth  (John  3 :3~8).    The  word 
means  the  act  of  being  born  again. 


SALVATION  123 

2.  Regeneration  is  a  work  of  God  through  the  Spirit  in  the 
heart  and  life  of  the  sinner,  making  him  righteous. 

3.  The  words  "born  again"  occur  four  times  (John  3:3,  7;  I 
Pet.  1:3,  23)  ;  "born  (or  "begotten,"  which  is  the  same  word 
in  the  original)  of  God"  eight  times,  and  "born  of  him/'  re- 
ferring to  God,  twice  (John  1 113 ;  I  John  2 :20, ;  3  :g ;  4  :y ;  5:1; 
5  :i8)  ;  "born  of  the  Spirit"  three  times  (John  3  15,  6,  8).  The 
Word  is  mentioned  as  instrument,  six  times  (I  Pet.  1 123;  Jas. 
1:18,  21;  I  Cor.  4:15;  Eph.  5:26;  John  15:3). 

4.  First  John  is  preeminently  the  epistle  of  the  new  birth. 
The  words  "born"  and  "begotten,"  referring  to  this  subject, 
occur  ten  times. 

5.  The  need  of  regeneration. 

(1)  Not  only  is  the  sinner  under  the  guilt  and  penalty  of 
sin  and  in  need  of  justification  (Article  43),  but  also 

1.  He  is  corrupt  (Eph.  4:22;  Psa.  53:1 ;  Gen.  6:11,  12), 
defiled  (Mark  7:21-23),  filthy  (Psa.  14:3;  Isa.  64:6),  ungodly 
(Rom.  5:6;  Jude  14,  15),  evil  (Gen.  6:5),  deceitful,  desper- 
ately wicked  (Jer.  17:9),  and  the  like,  and  needs  cleansing. 

2.  He  is  a  "child  of  the  devil"  (John  8 144 ;  I  John  3  :io  ; 
Acts  13:10),  and  needs  to  be  born  again,  born  into  God's 
family. 

3.  He  is  spiritually  dead,  dead  to  God  by  means  of  tres- 
passes and  sins  (Eph.  2:1;  I  Tim.  5:6;  I  John  5:12),  and 
needs  life. 

(2)  Regeneration  meets  these  three  needs.  See  John  3:5, 
born,  water,  spirit.  "Water"  is  the  type  of  the  Spirit  (John 
7:38,  39)  in  His  cleansing  power  (Eph.  5:26).  The  word  for 
"Spirit"  means  wind,  breath,  life,  spirit,  and  is  personified  to 
denote  the  Holy  Spirit.     It  is  a  life-giving  word. 

(3)  Other  needs. 

1.  Necessary  to  enter  the  kingdom  of  God  (John  3:3, 

5). 

2.  That  which  is  born  of  the  flesh  is  flesh,  cannot  please 
God,  is  not  subject  to  the  law  of  God,  nor  can  it  be  made  to  be 
(John  3:6;  Rom.  8:7,  8).  The  "flesh,"  or  self-life,  is  thor- 
oughly bad,  and  cannot  be  improved.     (See  Gal.  5:19-21.) 


124*  THE  CHRISTIAN  WORKERS'  MANUAL 

3.  Jesus  emphasized  the  necessity.     "Ye  must  be  born 
again"  (John  3:7).    Why?  (Gal.  6:15). 

6.  Regeneration  does  not  justify,  nor  does  justification  re- 
generate. They  are  separate  and  distinct  from  each  other  in 
every  way,  the  one  canceling  guilt  and  the  other  cleansing  and 
renewing  the  fallen  nature;  yet  they  are  inseparable,  both 
occurring  at  the  same  time  by  the  same  act  of  faith.  There 
cannot  be  the  one  without  the  other  (Titus  3:5-7). 

7.  Compare  the  two  definitions  carefully.  Justification  is  an 
act,  or  declaration,  of  God  made  in  heaven,  declaring  a  person 
righteous  from  the  demands  and  penalty  of  the  law  when  he 
receives  Jesus  as  his  substitute.  Regeneration  is  a  work  of 
God,  by  His  Spirit,  done  in  the  heart  and  life  of  a  person  when 
he  receives  Jesus  into  his  heart  as  his  Saviour  and  Lord.  Both 
depend  upon  repentance  and  faith. 

8.  To  be  spiritually  dead  is  to  have  one's  spirit,  or  spiritual 
life,  overpowered  and  covered  by  the  corruption  of  sin.  Hence 
there  must  be  a  cleansing,  or  removing  of  this  mass  of  "tres- 
passes and  sins,"  before  there  can  be  life  ("before"  referring 
to  order  rather  than  time).    No  cleansing,  no  life. 

9.  Titus  3  :S  tells  the  story  of  regeneration. 

(1)  How  we  do  not  get  it.    By  works  of  righteousness. 

(2)  How  we  do  get  it.     By  His  mercy. 

(3)  What  it  does.     Saves. 

(4)  Who  does  it.    God. 

(5)  How  He  does  it. 

1.  By  washing,  or  cleansing. 

2.  By  renewing,  or  life  giving. 

(6)  The  agent.    The  Holy  Spirit. 

10.  Three  great  texts  on  regeneration :  John  3 15 ;  Titus  3 15  ; 
John  1:12,  13.  Three  great  regeneration  chapters:  John  3; 
Rom.  6 ;  Eph.  2.    One  great  regeneration  book,  I  John. 

11.  What  regeneration  is: 

(1)  A  new,  second  birth  (John  3:3;  1:13). 

(2)  A  cleansing  process    (John   3:5;   Titus  3:5;  Ezek. 

36:25). 

(3)  A  life  giving  process  (Eph.  2:1,  4,  5;  I  John  3:14). 

(4)  God's  piece  of  work,  a  creation  in  Christ  Jesus  (Eph. 


SALVATION  125 

2:1,   10).     The  word  translated  "to  become"   in  John   1:12 
means  to  be  created. 

(5)  A  new  creation  (II  Cor.  5:17;  Gal.  6:15). 

(6)  A  spiritual  resurrection  into  a  new  life  (Rom.  6:4-6). 

(7)  An  exchange  of  hearts  (Jer.  17:9  with  Ezek.  36:26). 
12.  Some  results  of  regeneration: 

(1)  Saves,  cleanses,  renews  (Titus  3:5). 

(2)  Makes  one  a  born  child  of  God  (John  1:12,  13;  I 
John  3:1). 

(3)  Gives  life  (John  5:12). 

(4)  Puts  one  into  the  kingdom  of  God  here  and  heaven 
hereafter  (John  3:3,  5). 

(5)  Gives  a  living  hope  by  the  risen  Christ  to  an  inher- 
itance incorruptible,  undented,  that  fades  not  away   (I   Pet. 

i:3»  4). 

(6)  Causes  one  to  do,  or  practice,  righteousness  (I  John 
2:29). 

(7)  Saves  from  continued  sin  and  willful  lawlessness  (I 
John  3:9;  5:18;  see  Rom.  6:7.  14). 

Note. — In  these  verses  in  I  John  the  verbs  are  in  the  present  tense 
and  denote  continuous  and  progressive  action.  He  who  is  born  of 
God  is  habitually  practicing  righteousness,  or  those  acts  which  satisfy 
the  just  demands  of  God's  law.  Not  single  and  isolated  acts  of  right- 
eousness, but  the  continuous  practice  of  it.  So  also  he  is  not  doing, 
committing,  or  practicing  sin,  acts  and  deeds  of  lawlessness  (I  John 
3:4),  contrary  to  God's  will  as  revealed  in  His  Word.  He  will  not 
intentionally  nor  habitually  break  God's  law  if  he  is  born  again.  If 
single  acts  of  disobedience  are  committed  they  will  be  confessed  as 
soon  as  known  (I  John  1  :g;  2:1).  The  new  nature  makes  it  impossible 
to  continue  in  sin. 

(8)  Makes  one  love  every  child  of  God  (I  John  3:14; 
4:7,  8;  5:1).  He  who  is  begotten  of  God  will  love  Him  who 
begat  and  everyone  else  whom  He  begat;  not  with  the  senti- 
mental gush  that  is  often  called  love,  but  with  the  real  love 
described  in  I  John  3:16-19. 

(9)  Overcomes  the  world  (I  John  5:4). 

(10)  Receives  and  enthrones  Jesus  as  the  Christ  and  the 
new  Lord,  thereby  dethroning  Satan,  the  old  lord  (I  John  5:1; 
Rom.  10:9,  10). 


126  THE  CHRISTIAN  WORKERS'  MANUAL 

Note. — These  ten  points  are  directly  connected  with  the  words  per- 
taining to  the  new  birth.  They,  especially  (6)-(io),  may  be  used  as 
tests  to  show  where  one  really  stands.    Other  points  may  be  given. 

(n)  Makes  one  a  new  creature  and  exchanges  new  for 
old  things  (II  Cor.  5:17).  He  who  is  in  Christ  is  a  new 
creature;  he  is  in  Christ  if  Christ  is  in  Him  (compare  Rom. 
8  :g,  10),  Christ  is  in  him  if  he  has  received  Him  (John  1 112). 
See  Eph.  4:22-24;  Col.  3:9,  10. 

(12)  Makes  one  a  partaker  of  the  divine  nature,  having 
escaped  the  corruption  of  the  world  (II  Pet.  1:4).  A  new 
nature. 

(13)  Neither  reforms  nor  conforms,  but  transforms 
(Rom.  12:2). 

(14)  Renews  the  mind  (Rom.  12:2).  The  word  trans- 
lated "mind"  here  includes  thoughts,  affections,  purposes,  de- 
sires.    The  desires  for  the  sin  of  the  old  life  are  taken  away. 

(15)  Gives  a  new  heart  and  spirit  (Ezek.  36:25-27;  11  :i9). 

(16)  Cleanses,  preparatory  to  sanctification  (Eph.  5:26). 
The  Revised  Version  is  correct  here,  "That  he  might  sanctify 
it,  having  cleansed  it  by  the  washing  of  water  with  the  word." 
The  Greek  word  for  "washing"  is  lutron,  which  is  used  only 
here  and  in  Titus  3  15.  In  the  latter  text  it  is  clearly  shown 
that  the  washing  is  "the  washing  of  regeneration."  "Water" 
is  the  Spirit  (John  7:38,  39).  The  Word  is  His  instrument. 
(Compare  John  15:3  with  17:17.  See  Ex.  40:12,  13;  Lev. 
8:6,12.) 

(17)  Gives  a  clean  body,  preparatory  to  the  indwelling  of 
the  clean  person,  the  Holy  Spirit  (Rom.  8:9;  I  Cor.  3:16; 
6:19;  II  Cor.  6:16  to  7:1;  Eph.  2:22). 

(18)  Brings  spiritual  life  from  spiritual  death  (Eph.  2:1; 
I  John  3:14;  5:11,  12;  John  5  :24;  II  Cor.  3:6). 

(19)  Makes  one  an  heir  of  God  (Rom.  8:17). 

(20)  Places  one  in  a  position  for  work  (Eph.  2:10). 

13.  These  results  may  be  used  to  unmask  hypocrisy,  to 
enlighten  those  who  are  deceived,  and  to  give  hope  to  those 
who  want  a  better  life. 

14.  How  to  be  regenerated. 
(1)  God's  side. 


SALVATION  127 

1.  It  is  a  birth,  a  work  of  God  by  the  Spirit,  not  de- 
scribed in  Scripture  (John  1 113;  3:8),  but  clearly  experienced 
and  seen  by  its  results.  It  is  a  definite,  heavenly,  spiritual 
work.  It  is  not  of  bloods,  not  identical  with  the  first  birth, 
not  hereditary,  not  an  inborn  "divine  spark"  fanned  into  a 
flame.  It  is  not  of  the  will  of  the  flesh,  not  turning  over  new 
leaves,  not  reformation,  not  "being  good,"  nor  anything  that 
the  flesh,  or  self-life,  can  do.  It  is  not  of  the  will  of  man, 
not  law-keeping,  nor  charity,  nor  good  works,  nor  joining  a 
church,  nor  baptism,  nor  culture,  nor  education,  nor  civiliza- 
tion.   But  it  is  of  God. 

2.  It  is  the  cleansing,  quickening,  renewing  work  of  the 
Holy  Spirit  (Titus  3:5). 

3.  The  Holy  Spirit  uses  the  Word  of  God  as  His  instru- 
ment (Jas.  1:18;  I  Pet.  1:23;  Eph.  5:26). 

4.  The  Holy  Spirit  uses  men  to  preach  the  gospel  (I 
Cor.  4:15;  see  Luke  8:5,  11). 

(2)  Man's  side. 

1.  Repentance  and  faith  (Mark  1 115 ;  Acts  20:21).  No 
real  regeneration  without  this. 

2.  Receiving  Jesus  (John  1:12).  In  this  verse  there 
are  three  expressions  which  refer  to  the  same  people.  "As 
many  as  receive  him,"  "to  them,"  and  "to  them  that  believe  on 
his  name."  The  first  and  last  are  equivalent  expressions.  Re- 
ceiving Him  is  equivalent  to  believing  on  His  name.  "Believ- 
ing" is  equivalent  to  "receiving."  His  name  is  "Lord  Jesus 
Christ"  (Acts  16:31).  To  believe  on  the  Lord  Jesus  Christ 
is  to  "believe  on  His  name,"  which  is  to  receive  Him  as  Lord 
(or  Master),  Jesus  (or  Saviour),  and  Christ  (the  Anointed 
One).  He  is  received  "in  the  heart"  (Rom.  10:9,  10;  Eph. 
3:16).  For  this  purpose  the  old  heart  of  sin  must  be  yielded 
to  God  to  be  exchanged  for  the  new  heart,  where  Jesus  is  to 
dwell  as  Saviour  and  Lord.     (See  Article  46,  paragraph  4.) 

15.  The  object  of  regeneration  is  not  to  patch  up  the  old 
nature,  but  to  get  a  new  one  and  to  put  a  new  King  on  the 
throne  of  the  heart.  Hence  it  is  not  possible  for  a  saved  person 
to  act  like  an  unsaved  one. 

16.  The  second  birth  and  the  first  birth.    A  contrast. 


128  THE  CHRISTIAN  WORKERS'  MANUAL 

(i)  Not  of  blood,  as  is  the  first  birth  (John  I  :i3). 

(2)  Born  of  God,  children  of  God  (John  1  :i2,  13) — 
children  of  the  devil  (John  8:44;  I  John  3:10). 

(3)  Born  again,  the  second  time  (John  3:3,  4,  7). 

(4)  Born  of  the  Spirit, — born  of  the  flesh  (John  3:6). 

(5)  Secured  by  receiving  Jesus  into  the  life  (John  1  :i2). 

(6)  Results  are  contrary  to  those  of  the  first  birth.  (Com- 
pare 12,  (i)-(2o)  of  this  article  with  Psa.  51:5;  Eph.  2:1-3, 
and  others.) 

45.     STEPS  INTO  SALVATION 

1.  In  these  days  of  superficialities  it  is  well  to  examine  our 
Guide  Book  and  find  out  God's  way  of  salvation.  The  church 
is  burdened  by  many  lifeless  members  who  have  never  been 
born  again.  Some  honestly  want  the  new  life;  others  do  not. 
They  have  been  brought  into  the  church,  in  most  cases,  through 
the  efforts  of  those  who  are  ignorant  of  the  requirements  for 
entrance  into  the  kingdom  of  God  or  by  those  who  would 
ignore  all  conditions  for  salvation  except  faith.  In  studying 
this,  as  all  other  subjects,  we  must  find,  not  what  one  verse 
teaches,  but  what  the  Bible,  the  Bible  as  a  whole,  teaches. 

2.  God's  plan  of  salvation  is  simple  but  not  easy.  Jesus 
never  made  it  easy  for  anyone  to  become  a  Christian.  He 
demanded  surrender,  forsaking  all,  and  genuine  repentance, 
as  well  as  faith.  He  knew,  and  we  can  scarcely  improve  upon 
His  methods.  He  did  not  believe  in  sacrificing  quality  for 
quantity. 

3.  Here  are  six  steps  placed,  we  believe,  in  their  Scriptural 
order.  They  will,  if  honestly  and  faithfully  taken,  bring  imme- 
diate, genuine,  and  joyful  salvation.  They  are  necessary, 
therefore  do  not  pass  over  any  of  them,  do  not  hurry,  do  not 
take  anything  for  granted.  Do  thorough  work,  step  by  step. 
On  the  other  hand,  away  with  the  idea  that  one  must  spend 
weeks  in  getting  to  God.  This  can  all  be  done  in  from  one  or 
two  to  five  minutes,  if  the  sinner  really  wants  salvation. 

( 1 )  Conviction  of  sin.  This  is  strictly  fundamental.  The 
human  heart  is  too  selfish  to  yield  and  receive  Jesus  until  the 


SALVATION  129 

sinner  sees  the  hideousness  of  sin  and  the  need  of  salvation 
(Matt.  9:12,  13;  Acts  2:37,  38).  The  sinner  must  be  pricked 
in  the  heart.  Conviction  is  purely  the  work  of  the  Holy  Spirit 
(John  16:7-11).  Man  cannot  bring  conviction,  but  he,  pos- 
sessed by  the  Spirit,  can  give  the  Word,  show  the  sinner  his 
great  need,  and  trust  the  Spirit  to  speak. 

(2)  Surrender,  or  yielding  to  God.  Jesus  died  to  save 
from  and  take  away  sin  (Matt.  1:21;  John  1 129)  and  until 
the  sinner  is  ready  to  give  up  sin  and  abandon  his  sinful  life 
Jesus  can  do  nothing  for  him.  This  requires  conviction.  Sur- 
render includes: 

1.  Confession  of  sin,  to  God,  not  to  man,  unless  he  has 
in  some  way  wronged  man.  The  sinner  must  not  try  to  cover 
sin  nor  to  hold  back  anything  from  God  (Prov.  28:13;  I  John 

1:9). 

2.  Forsaking  sin.  This  goes  with  confession  (Prov. 
28:13).  Sorrow  and  confession  will  not  avail  unless  one  for- 
sakes, or  turns   from  sin    (Isa.   55:7). 

3.  Repentance  (Article  41).  This  is  not  only  turning 
from  sin  but  also  turning  to  God  (Acts  20:21).  "Come"  in- 
volves forsaking  and  repentance,  since  God  and  sin  are  in 
opposite  directions. 

(3)  Faith  (Article  42).  Real  repentance  brings  faith 
(Matt.  21:32;  Mark  1:15).  The  reason  why  some  cannot 
believe  is  because  they  have  not  repented.  God  will  not  per- 
mit them  to  believe. 

(4)  Prayer.  A  simple  prayer,  asking  God  definitely  for 
what  is  wanted,  calling  upon  Him  for  pardon  and  salvation, 
and  inviting  Jesus  into  the  heart  (Isa.  55:6;  Rom.  10:13). 
Indeed,  the  prayer  for  pardon  and  salvation  is  the  only  prayer 
that  the  sinner  can  offer,  since  it  is  the  only  prayer  that  he  can 
offer  in  the  name  of  Jesus.     (See  John  9:31). 

(5)  Receiving  Jesus.  This  is  a  phase  of  faith,  and  it 
seems  to  simplify  the  matter  to  the  mind  of  the  seeker  (John 
1:12).  Jesus  is  God's  gift,  and  anyone  can  receive  a  gift.  The 
preceding  acts  of  surrender  will  give  a  place  in  which  to  re- 
ceive Jesus  as  Lord,  namely,  the  heart.  Jesus  in  the  heart 
makes  one  a  Christian  (Eph.  3:17).    There  is  nothing  in  the 


130  THE  CHRISTIAN  WORKERS'  MANUAL 

Bible   about   "accepting"    Christ.     We   accept   a   theory;  we 
receive  a  person. 

(6)  Confessing  Jesus.  To  the  world  (Rom.  10:9,  10; 
Matt.  10:32).  This,  according  to  the  Word,  is  necessary  to 
complete  the  act  of  receiving  salvation.  It  clinches  the  matter. 
Anyone  who  has  taken  the  preceding  steps  will  desire  to  do 
this. 

4.  There  is  nothing  in  the  preceding  instructions  that  the 
sinner  cannot  do.  When  there  is  trouble  it  is  because  he  does 
not  distinguish  between  the  immediate  and  initial  acts  of  the 
will,  which  give  Jesus  as  Saviour  and  Lord  entrance  into  and 
possession  of  his  life,  and  the  permanent  and  continuous  de- 
liverance from  the  sins  which  have  been  surrendered  and  for- 
saken, which  is  accomplished  by  His  own  indwelling  through 
the  Holy  Spirit  (Eph.  3:16,  17). 

5.  The  three  acts  which  follow,  to  be  done  continuously,  will 
give  a  happy  and  victorious  Christian  life  to  the  end.  (See 
Article  50.) 

(1)  Be  filled  with  and  controlled  by  the  Spirit  (Eph. 
5:18).  He  is  the  Keeper  and  the  keeping  power  of  God  (I 
Pet.  1 :5;  Micah  3:8;  Acts  1 :8).     (See  Articles  52,  53.) 

(2)  Submission  to  God  (Jas.  4:7).  Then  one  can  resist 
the  devil  and  he  will  flee. 

(3)  Commit  all  to  God  (II  Tim.  1:12).  He  is  able  to 
keep  and  has  promised  to  keep  all  that  we  definitely  commit 
to  Him.  Many  fail  here,  by  holding  back  one  or  more  things, 
even  "little"  things.     This  gives  Satan  a  chance. 

46.     HOW  TO  BE  SAVED 

1.  Note  the  six  steps  in  Article  45.  This  is  the  fifth  step, 
enlarged. 

2.  God's  side.  Giving  (Rom.  6:23;  I  John  5:11,  12).  God 
— loved — gave;  world — believe — saved  (John  3:16).  Christ — 
loved — gave  (Eph.  5:2;  Gal.  2:20). 

3.  Man's  side.  (1)  Receiving,  or  taking  (John  1:12). 
Definitely  receiving  Jesus  as  a  living,  life-giving  Saviour. 
(Compare  Jas.  1 :2i ;  Rev.  22:17.)     (2)  Believing  that  he  re- 


SALVATION  131 

ceives,  and  therefore  has,  Jesus;  and  he  who  has  the  Son  has 
life  (I  John  5:11-13;  John  5:24). 

4.  Believing  is  equivalent  to  receiving.  "Believe  on  the 
Lord  Jesus  Christ,  and  thou  shalt  be  saved"  (Acts  16:31). 
His  full  name  is  Lord  Jesus  Christ.  Believing  on  His  name 
is  equivalent  to  receiving  Him;  this  is  clearly  stated  in  John 
1  :i2.  Since  it  is  with  the  heart  man  believes,  or  in  the  heart 
man  receives,  unto  righteousness  (Rom.  10:10),  he  must  re- 
ceive Him  into  his  heart  (Eph.  3:17)  as  Lord  (Master,  Him 
whom  he  obeys,  John  13:13;  Luke  6:46;  Rom.  6:16),  as  Jesus 
(Saviour,  Matt.  1:21),  and  as  Christ  (the  Anointed  One,  John 
1:41,  margin).  This  brings  the  new  birth,  and  gives  him  the 
authority  to  say  that  he  is  a  child  of  God  because  he  has  be«n 
created  so  (as  the  word  translated  "become"  means,  John 
1:12,13). 

5.  Man  must  believe  with  all  his  heart,  or  receive  into  his 
heart  (Acts  8:37;  Rom.  10:9,  10). 

6.  A  transaction  between  God  and  man.  We  give — He 
takes;  He  gives — we  take. 

7.  Special  helps.  If  the  worker  is  reasonably  sure  that  the 
conditions  named  in  Article  45  have  been  met,  and  yet  the 
seeker  does  not  seem  to  grasp  the  truth  given  above,  let  him 
use  one  or  more  of  the  following  Scriptures,  not  as  substitutes 
but  as  aids. 

( 1 )  Come  ( Heb.  7:25;  John  6 :37,  last  part ;  Rev.  22:17). 

(2)  Look  (Num.  21 :8,  9  with  John  3:14;  Isa.  45:22). 

(3)  Seek  (Isa.  55:6). 

(4)  Call  (Isa.  55:6;  Rom.  10:13). 

(5)  Give  (Prov.  23:26;  Rom.  12:1). 

(6)  Acquaint  (Job  22:21). 

(7)  Submit   (Jas.  4:7). 

(8)  Commit  (II  Tim.  1:12). 

(9)  Enter  the  door  (John  10:9). 

(10)  Open  the  door  (Rev.  3:20). 

(11)  Taste  and  see  (Psa.  34:8). 

(12)  Drink  (John  4:14,  15;  7:37). 

(13)  Come  and  take  the  water  of  life  freely  (Rev.  22:17). 

(14)  Trust  (Isa.  26:3,  4). 


132  THE  CHRISTIAN  WORKERS'  MANUAL 

47.     ASSURANCE  OF  SALVATION 

1.  The  object  of  the  writing  of  John's  Gospel  was  "that  ye 
might  have  life"  (John  20:31)  ;  his  first  epistle  was  written 
"that  ye  may  know  that  ye  have  eternal  life"  (I  John  5:13). 
The  word  "know"  occurs  forty  times  in  I  John. 

2.  Two  reasons  may  be  given  why  people  do  not  have  assur- 
ance of  salvation: 

( 1 )  Because  they  are  not  saved ;  they  have  not  been  born 
again.  The  worker  must  not  try  to  press  the  doctrine  of 
assurance  until  he  has  reason  to  believe  that  the  person  is 
saved.  Many  have  been  induced  to  say  that  they  knew  they 
were  saved  when  in  reality  they  did  not  know  it,  because  they 
were  not  saved. 

(2)  Because  they  do  not  trust  the  written  Word  of  God 
on  the  subject.  This  class  may  be  divided  into  three  divisions: 
(1)  Those  who  have  had  no  instruction  on  the  subject  and 
who  think  that  it  is  presumptuous  and  wrong  to  say  that  they 
know  they  are  saved.  They  think  that  it  cannot  be  known 
this  side  of  heaven.  (2)  Those  who  are  not  ready  to  believe 
the  Scriptures  on  the  subject  firmly  enough  to  say  that  they 
know  they  are  saved.  (3)  Those  who  are  looking  for  feeling 
before  faith.  These  three  classes  have  repented  and  are  really 
trusting  God  as  best  they  know ;  yet  they  do  not  dare  to  say 
that  they  know  they  are  saved.  They  belong  to  the  "guess  so" 
and  "hope  so"  class,  and  need  instruction  on  the  subject  of 
assurance.     God  wants  "know  so"  Christians. 

3.  First  John  is  the  great  regeneration  and  assurance  epistle. 
The  Holy  Spirit  is  the  one  who  regenerates  (John  3  15 ;  Titus 
3 :5),  and  the  one  who  gives  assurance.  And  surely  He  knows 
who  are  born  again. 

4.  "The  Spirit  Himself  beareth  witness  with  our  spirit  that 
we  are  the  children  of  God"  (Rom.  8:16).  "It  is  the  Spirit 
who  beareth  witness"  (I  John  5:6).  He  does  this  in  three 
ways:  (1)  By  the  written  Word.  (2)  By  the  inner  conscious- 
ness, or  "feeling."     (3)  By  the  life. 

(1)  The  first,  most  important,  surest,  and  safest  evidence 
is  the  Word  of  God,  which  is  the  witness  of  God.    The  Word 


SALVATION  133 

is  truth;  the  Spirit  is  truth  (John  17:17;  I  John  5:6),  and  the 
Spirit  is  the  Author  and  the  Teacher  of  the  Word  and  bears 
witness  through  the  Word. 

1.  First  John  5  :g- 13  is  so  important  in  this  connec- 
tion that  we  give  a  paraphrase  of  it.  Verse  9.  We  believe 
what  men  tell  us.  But  God's  testimony  is  greater,  and  He 
cannot  lie  (Titus  1:2).  Why  not  believe  Him?  His  testimony 
is  concerning  His  Son.  Verse  10.  The  real  heart  believer 
has  the  witness  (the  Spirit  as  witness)  in  himself.  The  Word 
is  God's  record  concerning  His  Son.  He  who  believes  not 
this  record  of  God,  given  by  the  Spirit,  makes  God  a  liar.  Now 
what  is  this  record,  or  testimony?  Verses  11,  12.  This  is 
the  record.  (1)  God  has  given  to  us  eternal  life.  (2)  This 
life  is  in  His  Son.  (3)  He  who  has  the  Son  has  life.  (4) 
He  who  has  not  the  Son  of  God  has  not  life.  Have  we  re- 
ceived Him?  What  we  have  received  we  have.  Have  we  the 
Son?  Then  what  else  have  we?  Who  says  so?  If  we  have 
met  the  conditions  and  still  doubt,  whom  are  we  doubting? 
Verse  13.  The  preceding  verses  were  written  for  those  who 
have  received  Jesus  and  believe  on  His  name,  that  they  may 
know  that  they  have  eternal  life.  If  we  have  received  Him 
and  have  become  new  creatures,  we  have  a  right  to  say  that 
we  know  that  we  are  saved.  To  guess  or  hope  is  to  doubt 
God.  It  is  not  presumption  to  say  "I  know"  when  God  says 
it;  it  is  sin  to  do  otherwise. 

2.  John  6:37,  last  part,  may  be  used  effectively  in  this 
connection.  Jesus  promises  to  receive  anyone  who  will  come 
to  Him,  no  matter  how  vile  he  may  be. 

3.  Do  we  believe  on  Jesus,  that  is,  have  we  repented 
and  received  Him  as  our  only  and  sufficient  Saviour?  Then 
we  (1)  have  eternal  life  (John  3:16,  36;  5:24;  6:47),  (2) 
have  redemption  (Eph.  1:7),  (3)  have  forgiveness  of  sins 
(Col.  1:14),  (4)  are  now  justified  (Acts  13:38,  39;  Rom. 
5:9)>  (5)  are  children  of  God  (Gal.  3:26;  John  1:12,  13). 
The  worker  must  give  these  Scriptures  clearly,  plainly,  and 
prayerfully,  not  pressing  the  matter  too  hard,  but  trusting  the 
Holy  Spirit  to  speak  to  the  heart  and  give  the  needed  assur- 
ance. 


184         THE  CHRISTIAN  WORKERS'  MANUAL 

(2)  The  second  is  the  inner  consciousness,  or  feeling,  as 
it  is  often  called.  This  is  the  testimony  of  the  Spirit  direct 
(Rom.  8:14-16;  Gal.  4:6)  ;  yet  it  is  based  upon  faith  in  the 
Word.  If  a  person  will  not  honor  the  Spirit  by  believing  what 
He  says,  how  can  he  expect  the  Spirit  to  honor  him  with 
feeling?  Real  faith  will  bring  feeling  of  joy,  satisfaction,  and 
the  like. 

(3)  The  third  is  the  evidence  from  the  new  life.  Old 
things  have  passed  away;  all  things  have  become  new  (II  Cor. 
5:17).  (See  Article  44,  "Some  Results  of  Regeneration.") 
The  new  life  in  Christ  is  so  strikingly  different  from  the  old 
life  in  sin  that  the  evidence  is  clear.  He  who  loves  the  breth- 
ren to  the  extent  described  in  I  John  3:16-18,  keeps  God's 
commandments,  overcomes  the  world,  and  the  like,  knows  that 
he  has  been  born  again  (I  John  2:3,  4;  3:14;  4:7;  5:1-5). 

5.  Assurance  may  also  be  shown  in  the  following  way:  Jesus 
died  for  my  sins  (I  Cor.  15  :3,  4)  ;  the  Just  for  the  unjust  (I 
Pet.  3:18)  ;  I  was  a  sinner  (Rom.  3:10,  22,  23)  ;  I  was  unjust 
(Eccl.  7:20)  ;  therefore  He  died  for  me  (Rom.  5:6,  8).  He 
became  sin  (II  Cor.  5:21),  so  that  God  was  forced  to  forsake 
Him  (Mark  15:34;  Hab.  1:13);  that  sin,  in  the  person  of 
Jesus,  was  nailed  to  the  cross  (Col.  2:14)  ;  He  purged  it  (Heb. 
1:3)  ;  as  a  sin-offering  He  was  accepted  by  God  (Eph.  5:2), 
was  raised  to  God's  right  hand  (Heb.  1:3),  and  is  now  in  the 
presence  of  God  for  me  (Heb.  9:24),  where  no  sin  can  enter 
(Hab.  1:13;  Rev.  21:27).  Therefore,  sin  was  put  away, 
nailed  to  the  cross,  and  left  there  (Heb.  9:26;  Col.  2:14),  and 
I  am  to  believe  and  rejoice  in  this  fact.  If  God  has  accepted 
my  Substitute  He  must  also  accept  me.  Where  are  the  be- 
liever's sins?     (See  Article  32.) 

6.  Faith  demands  and  rests  upon  the  very  best  evidence  that 
can  be  found — the  eternal  Word  of  the  eternal  God.  The 
Word  is  always  the  same  and  may  always  be  depended  upon, 
while  feelings  are  fickle,  changeable,  easily  hurt  and  discour- 
aged, are  continually  causing  trouble,  and  are  very  untrust- 
worthy. He  who  believes  he  is  saved  because  God  says  so  is 
on  a  solid  rock.    This  is  the  assurance  of  faith. 


SALVATION  135 

48.    GOD'S  LOVE— -JOHN  3:16 

For  God 

The  Creator  (Isa.  40:26-28;  437). 
Reconciling  the  world  (II  Cor.  5:19). 

So 
God  so  loved  us  (I  John  4:10,  11). 
God's  love  for  sinners  (Rom.  57,  8). 

Loved 
Everlasting  (Jer.  31:3). 
Great  (Eph.  2:4,  5). 

The  world 
Lieth  in  wickedness  (I  John  5:19). 
Guilty  before  God  (Rom.  3:19). 

That  He  gave 
The  unspeakable  gift  (II  Cor.  9:15). 
The  gift  of  God  (Rom.  6:23). 

His  only  begotten  Son 
Sent  by  God  (I  John  4:9). 
The  manifestation  of  the  Father  (John  1:14,  18). 

That  whosoever 
Whosoever  calleth   (Rom.  10:13). 
Whosoever  will  (Rev.  22:17). 

Believeth  on  Him 
Believe  is  equivalent  to  receive  (John  1:12). 
Believe  on  the  Lord  Jesus  Christ  (Acts  16:31). 

Should  not  perish 
Repent  or  perish  (Luke  13:3,  5). 
The  wicked  perish  (Job  47~9)- 

But  have 
Hath  everlasting  life  (John  6:47). 
He  who  hath  the  Son  hath  life  (I  John  5:12). 

Everlasting  life 
Promised  before  the  world  began  (Titus  1:2). 
God-given  (I  John  5:11). 

God — loved — world ;  God — gave — Son ;  whosoever — believe 
— not  perish;  whosoever — believe — have — life. 


IV:  THE  CHRISTIAN  LIFE 


IV:    THE  CHRISTIAN  LIFE 

49.     THE  GRACE  OF  GOD 

1.  Grace  is  "a  comprehensive  word  of  boundless  reach  and 
an  infinite  depth  of  significance,  signifying  unlimited  favor  to 
the  undeserving,  all  who  by  reason  of  transgression  have  for- 
feited every  claim  to  Divine  favor,  and  have  lost  all  capacity 
for  meritorious  action"  (Butler).  The  word  "grace"  some- 
times refers  to  a  gift  and  sometimes  to  power,  but  even  then 
it  contains  the  element  of  unmerited  favor. 

2.  Grace  is  unmerited  favor.  It  means  that  we  get  just  the 
opposite  from  what  we  deserve.  The  grace  of  God  has  brought 
salvation  (Titus  2:11);  and  salvation  is  Jesus  (Matt.  1:21). 
It  is  Jesus  who  saves  and  Jesus  who  keeps.  Hence,  as  far  as 
salvation  and  keeping  are  concerned  grace  is  the  opposite  of 
works  or  law-keeping  (John  1:17;  Rom.  4:4,  5;  11:6;  Gal. 
5  4;  Eph.  2  :8,  9 ;  II  Tim.  1  :g).  It  is  the  opposite  of  law  as  a 
requisite  for  salvation. 

3.  The  grace  of  God  has  appeared  to  all  men  (Titus  2:11), 
but  only  those  who  receive  it  are  saved  (Rom.  5:17). 

4.  God  is  rich  in  grace  (Eph.  1:7;  2\j).  His  grace  came 
from  His  mercy,  or  compassion,  and  His  mercy  from  His 
love.  He  loved  the  people  who  were  deservedly  suffering  in 
sin,  His  love  went  out  to  them  in  mercy,  and  His  mercy  in 
grace.  So  we  have  love,  mercy,  grace,  salvation  (Jer.  31:3; 
John  3:16;  Eph.  2:4,  5). 

5.  Sources  of  grace. 

(1)  God  is  the  God  of  all  grace  (I  Pet.  5  :io)  and  the  Giver 
of  grace  (Psa.  84:11 ;  Jas.  4:6).  He  freely  bestows  this  grace 
upon  us  in  the  Beloved  One  (Eph.  1 :6,  R.  V.). 

(2)  Jesus  Christ  is  the  Source  and  Giver  of  grace  (John 
1:17;  Rom.  5:15;  1:5,  7;  I  Tim.  1:14). 

139 


140  THE  CHRISTIAN  WORKERS'  MANUAL 

(3)  The  Holy  Spirit  is  the  Spirit  of  grace;  this  is  one  of 
His  wonderful  names  (Zech.  12:10;  Heb.  10:29). 

(4)  The  Word  of  God  is  the  Word  of  His  grace  (Acts 
20:32). 

6.  God's  grace  is  abundant  and  is  abundantly  given  (Rom. 
5:15,  17,  20;  II  Cor.  4:15;  9:8;  I  Tim.  1:14). 

7.  By  His  grace. 

(1)  Sinners  are  called   (Gal.   1:15).     Workers  are  also 
likewise  called. 

(2)  We  are  saved  (Eph.  2:5,  8;  Acts  15:11). 

(3)  We  are  redeemed  and  forgiven  (Eph.  1:7). 

(4)  We  are  justified  freely  (Rom.  3:24;  Titus  3:7). 

(5)  We  are  accepted  in  the  Beloved  (Eph.  1:6). 

(6)  We  are  raised  and  seated  in  the  heavenlies   (Eph. 
2:5,  6). 

(7)  We  are  given  everlasting  consolation  and  good  hope 
(II  Thes.  2:16). 

(8)  We  are  given  boldness  in  prayer  (Heb.  4:16). 

(9)  We  are  kept  in  victory  and  enabled  to  glorify  the 
name  of  our  Lord  Jesus  Christ  (II  Thes.  1:11,  12). 

(10)  We  are  shown  kindness  (Eph.  2:7). 

(11)  We  are  made  to  inherit  promises  (Rom.  4:16). 

(12)  We  are  helped  to  serve  God  (Heb.  12:28). 

(13)  We  are  given  power  to  behave  in  the  world  as  chil- 
dren of  God  (II  Cor.  1:12). 

(14)  We  are  given  joy  in  liberality  (II  Cor.  8:1,  2). 

(15)  We  are  given  needed  strength  (II  Cor.  12:9). 

50.     HOW  TO  BE  KEPT 

I.  Trust.  This  is  the  result  of  faith,  and  means  confidence 
in  to  the  extent  of  relying  upon.  If  we  know  that  a  chair  is 
weak  we  sit  upon  it  carefully,  if  we  must  at  all;  we  do  not 
give  our  entire  weight  to  it,  nor  are  we  surprised  if  it  falls. 
We  do  not  trust  it.  But  if  we  know  that  it  is  solid,  we  throw 
our  entire  weight  upon  it  and  the  thought  of  its  falling  does 
not  occur  to  us.  This  is  trust.  As  the  sinner  trusts  Christ  for 
salvation  so  must  the  Christian  trust  Him  for  keeping. 


THE  CHRISTIAN  LIFE  141 

( 1 )  God  has  promised  to  keep  in  perfect  peace  those  who 
trust  Him  (Isa.  26:3). 

(2)  The  Lord  Jehovah  has  everlasting  strength;  there- 
fore trust  Him  forever  (Isa.  26:4). 

(3)  Trust  is  the  opposite  of  fear.    Trust  God,  for  He  is 
our  salvation,  our  strength,  our  song  (Isa.  12:2). 

(4)  He  is  a  shield  and  buckler  to  them  who  trust  Him 
(Prov.  30:5;  Psa.  18:30). 

(5)  He  who  trusts  shall  possess  (Isa.  57:13). 

(6)  He  is  good;  a  stronghold  in  trouble;  He  knows  them 
who  trust  Him  (Nah.  1  7). 

(7)  We  trust  God  through  Christ  (II  Cor.  3:4). 

(8)  Knowing  that  we  have  life,  we  have  confidence  in 
prayer,  which  brings  victory  (I  John  5:13-15). 

(9)  In  quietness  and  confidence  shall  be  your  strength 
(Isa.  30:15)- 

(10)  Contrast.    Trusting  in  man  and  trusting  in  God  (Jer. 
I7-5>  7 ;  Psa-  118:8,  9;  Prov.  28:25,  26). 

(11)  Blessed  (happy)  is  the  man  who  trusts  in  God  (Psa. 
34:8;  84:5,  12;  Prov.  16:20). 

(12)  All  things  are  possible  with  God  and  the  believer 
(Mark  10:27;  9:23). 

2.  Be  filled  with  the  Spirit  (John  20 ;  22 ;  Eph.  5:18).  This 
is  not  optional,  but  commanded,  and  it  is  a  necessary  part  of 
the  plan  of  salvation.  It  is  God's  method  of  keeping  His  chil- 
dren. He,  the  Holy  Spirit,  is  the  one  whom  God  has  provided 
to  keep  us  (I  Pet.  1  .-5;  Acts  1 :8).  No  one  can  live  a  Bible 
Christian  life  without  Him.     (See  Articles  51-53.) 

3.  Study  the  Word.  It  is  the  God-provided  food,  more 
necessary  than  food  for  the  body  (Job  23:12).  There  are  no 
substitutes.  Read,  study,  and  appropriate  it  to  the  upbuilding 
of  the  spiritual  life — eat  it  (Jer.  15:16).  It  contains  milk  for 
babes  (I  Pet.  2:2)  and  meat  for  adults  (Heb.  5:11-14).  It 
makes  one  wise  unto  salvation  (II  Tim.  3  :i5),  builds  up  (Acts 
20:32),  keeps  from  Satan's  power  (Psa.  17:4),  keeps  from 
sinning  (Psa.  119:11),  cleanses  (Eph.  5:26;  John  15:3),  gives 
light  to  show  the  pitfalls  (Psa.  119:105,  130),  and  gives  joy 
(Jer.  15:16)  all  through  the  power  of  the  Holy  Spirit. 


142  THE  CHRISTIAN  WORKERS'  MANUAL 

4.  Pray.     (1)  Watch  and  pray  (Matt.  26:41;  Mark  13:33). 

(2)  Pray  about  everything,  with  supplication  and  thanksgiving 
(Phil.  4:6,  7).  (3)  Pray  always,  and  in  the  Spirit  (Eph. 
6:18).  (4)  Let  the  Spirit  control  the  prayer  life  (Rom.  8:26, 
27).  (5)  Meet  the  conditions,  "in  my  name,"  etc.  (John  14:13, 
14;  15  7,  16).  (See  Article  57.)  Do  not  neglect  secret  prayer 
and  communion  (Matt.  6:6). 

5.  Work  for  souls.  This  is  a  part  of  our  redemption  privi- 
lege and  a  very  impressive  evidence  of  our  sonship.  This  is 
our  chief  business,  as  Christians,  and  it  is  the  only  plan  that 
God  has  for  winning  the  lost  world  to  Himself  (John  20:21; 
Luke  19:10;  II  Cor.  5:19-21;  John  1:40-46). 

6.  Obey.  Obedience  is  a  test  of  sonship,  or  life  eternal  (I 
John  2:3,  4  with  John  17:3),  of  love  for  Jesus  (John  14:21, 
23,  24),  and  of  friendship  with  Jesus  (John  15:14).  It  is  a 
condition  for  abiding  in  His  love  (John  15:10),  for  answered 
prayer  (I  John  3  :22),  for  receiving  the  gift  of  the  Holy  Spirit 
(Acts  5:32),  and  for  peace  like  a  river  (Isa.  48:17,  18).  It  is 
the  one  thing  above  everything  else  that  God  demands  (I  Sam. 
15:22).  The  opposite  of  obedience  is  stubbornness  and  re- 
bellion, which  are  demonology  and  idolatry  (I  Sam.  15:23). 
When  we  have  the  will  to  obey,  the  Spirit  will  furnish  the 
power  (I  Pet.  1:22). 

51.    THE  WORK  OF  THE  HOLY  SPIRIT 

1.  Personality.  The  fundamental  fact  about  the  Holy  Spirit 
is  His  personality.  This  may  be  easily  proven  by  (1)  the 
personal  pronouns,  as  in  John  14:16,  17,  26;  15:26;  16:7-14, 
etc.,  (2)  what  He  has,  as  will,  mind,  power,  gifts,  a  sword, 
etc.,  (3)  what  He  does,  since  He  does  what  only  persons  can 
do  (see  below),  and  (4)  how  He  may  be  treated.  He  may  be 
grieved,  lied  to,  insulted,  etc.  Nearly  every  verse  which  men- 
tions the  Holy  Spirit  shows  His  personality. 

2.  Deity.  Another  important  fact  is  His  deity;  He  is  God. 
This  may  be  shown  in  many  ways,  such  as  (1)  He  is  called 
God  (Acts  5:3,  4).    (2)  He  is  called  Lord  (II  Cor.  3:17,  18). 

(3)  His  temple  is  the  temple  of  God  (I  Cor.  3:16,  17;  6:19). 


THE  CHRISTIAN  LIFE  143 

(4)  Blasphemy  against  Him  cannot  be  forgiven  (Mark  3:22- 
29)-  (5)  His  fourteen  divine  attributes,  such  as  eternity, 
omniscience,  omnipotence,  etc.  (6)  His  association  with  the 
Father  and  the  Son,  as  in  the  baptismal  formula,  the  benedic- 
tion, etc.  (7)  He  does  what  only  God  can  do;  He  creates, 
regenerates,  raises  the  dead,  inspires  Scripture,  etc. 

3.  The  Holy  Spirit  is  mentioned  by  name  no  times  in  the 
Old  and  269  times  in  the  New  Testament;  total,  379.  He  is 
also  mentioned  just  as  clearly  by  pronoun  no  less  than  thirty- 
nine  times.  This  makes  a  total  of  418.  The  adjective  ''spirit- 
ual," when  it  has  reference  to  the  Divine  Spirit,  occurs  twenty- 
two  times.  If  this  be  added,  as  it  rightly  should  be,  we  have 
the  grand  total  of  440  as  the  number  of  times  He  is  mentioned 
in  the  Bible.  He  has  forty-five  different  names,  which  give 
as  many  different  phases  of  His  person  and  work. 

4.  Work.  The  object  of  this  article  is  to  show  something 
of  the  practical  work  which  has  been  given  to  the  Holy  Spirit, 
and  for  the  sake  of  convenience  and  clearness  we  divide  the 
subject  into  three  divisions:  (1)  His  work  with  the  sinner u 
(2)  His  work  for  the  sinner,  (3)  His  work  in  the  believer. 

(1)  His  work  with  the  sinner. 

1.  The  Spirit  does  not  enter  the  sinner.  He  is  a  Holy 
Spirit,  and  He  cannot  enter  into,  much  less  indwell,  an  unclean 
place.  He  does,  however,  approach  the  sinner  and  speak  to 
Him  and  try  to  win  him  to  Jesus.  He  does  this  through  the 
Word  and  through  His  messengers.  If  His  human  instruments 
were  more  faithful,  He  could  accomplish  more. 

2.  He  strives  with  sinners  (Gen  6:3;  Neh.  9:30).  Bur 
He  will  not  always  strive,  and  when  He  ceases,  their  case  is 
hopeless  (John  6:44).  God  draws  by  His  Spirit;  sinners 
resist  (Acts  7:51),  and  they  may  continue  to  do  so  till  the 
Spirit  leaves.  God's  appointed  time  is  now,  while  the  Spirit 
is  speaking  (II  Cor.  6:2;  Prov.  29:1). 

3.  He  convicts  of  sin  (John  16:8-11 ;  Acts  6:10).  When 
"He  is  come"  and  has  taken  His  rightful  place  in  the  be- 
liever, He  will,  through  the  life  and  words  of  the  believer, 
bear  witness  to  the  world  of  sin,  of  righteousness  in  Jesus,  of 
judgment,  and  bring  conviction. 


144  THE  CHRISTIAN  WORKERS'  MANUAL 

4.  He  warns  and  invites  (Heb.  3:7-11;  4:7-11). 

5.  He  makes  God's  Word  living,  powerful,  and  sharp 
(John  6:63;  Heb.  4:12). 

6.  He  not  only  testifies  of  Jesus  to  the  believer,  but 
He  also  testifies  of  Him  through  the  believer  to  the  lost  world 
(John  15:26). 

7.  He  bears  witness  of  Jesus  as  the  Saviour  of  sinners 
(Acts  5:30-32;  Heb.   10:14-17;  I  John  5:6). 

8.  He  gives  power  to  the  preaching  as  well  as  to  the 
Word  preached  (I  Cor.  2:4,  13;  I  Thes.  1 15).  No  amount  of 
•teaching,  preaching,  testifying,  nor  even  the  Word  of  God 
itself,  can  bring  conviction  apart  from  the  Spirit. 

(2)  His  work  for  the  sinner. 

1.  He  is  the  "Spirit  of  Life"  freeing  from  the  law  of 
sin  and  death  (Rom.  8:2).  He  is  the  source  of  all  kinds  of 
life  (Psa.  33:6;  104:30;  Job  33:4;  Rom.  8:6,  10,  11;  I  Pet. 
3:18),  especially  of  spiritual  life.  The  wages  of  sin  is  death, 
here  and  hereafter  (Rom.  6:23;  I  Tim.  5:6),  but  the  Spirit 
brings  life   (Eph.  2:1;  John  6:63). 

2.  He  cleanses  and  renews  by  the  washing  of  regenera- 
tion (Titus  3:5).     See  Article  44. 

(3)  His  work  in  the  believer. 

1.  Assures  the  believer  of  sonship,  makes  him  sonlike, 
and  makes  God  real  as  Father  (Rom.  8:16,  17;  Gal.  4:6). 

2.  Seals,  as  a  manifestation  of  God's  keeping  power 
and  the  pledge,  or  earnest,  of  future  glory  (II  Cor.  1:22;  5  15; 
Eph.  1:13,  14;  4:30)- 

3.  Fills,  for  a  victorious  life  (Acts  2:4;  Eph.  5:18). 
This  includes  the  baptism,  or  anointing  with  power  and  bold- 
ness for  service  (Acts  1:4-8;  10:38;  11:15,  16).     See  Article 

52. 

4.  Sanctifies,  or  separates  to  God  for  His  use.  See 
Article  53.  This  is  a  great  work;  the  foundation  of  the  Spirit's 
work  in  the  believer,  but  it  is  only  one  of  His  ministries.  Do 
not  overlook  the  others.  The  way  to  secure  sanctification  is 
to  appropriate  the  Spirit  as  Sanctifier  and  count  on  Him  to 
do  the  work  (II  Thes.  2:13;  I  Pet.  1:2). 

5.  Abides  forever  (John  14:16). 


THE  CHRISTIAN  LIFE  145 

6.  Teaches  (John  14:26;  I  Cor.  2:13).    The  Word  is 
His  textbook;  we  are  the  learners. 

7.  Brings  to  remembrance  that  which  we  have  learned 
(John  14:26). 

8.  Testifies  of  and  opens  the  Word  to  us  concerning 
Jesus  (John  15  126). 

9.  Guides  into  all  truth  (John  16:13). 

10.  Glorifies  Jesus  in  and  through  us  (John  16:14). 

11.  Takes  the  things  of  Jesus  and  shows  them  to  us 
(John  16:14). 

12.  Gives  power  to  obey  God  (Ezek.  36:27). 

13.  Gives  power  to  obey  the  truth   (I  Pet.  1:22). 

14.  Gives  freedom  from  the  law  of  sin  and  death  (Rom. 
8:2). 

15.  Causes  us  to  fulfill  the  righteousness  of  the  very  law 
which  we,  as  sinners,  could  not  fulfill  (Rom.  8:3,  4). 

16.  Gives  power  to  please  God  by  giving  victory  over  the 
flesh  (Rom.  8:5-9). 

17.  Gives  victory  over  disease  (Rom.  8:11). 

18.  Gives  power  to  mortify  the  deeds  of  the  body  (Rom. 

8:13). 

19.  Directs  in  the  prayer  life  (Rom.  8:26,  27;  Eph.  6:18; 
Jude  20). 

20.  Gives  victory  over  the  desires  of  the  flesh  (Gal.  5  :i6, 

17)- 

21.  Delivers  from  the  bondage  of  the  law,  or  places  one 

upon  a  higher  plane  than  that  of  mere  law  (Gal.  5  :i8). 

22.  Gives  blessed  substitutes  for  the  works  of  the  flesh, 
the  fruit  of  the  Spirit  (Gal.  5:19-23). 

23.  Gives  a  holy  walk  (Gal.  5:25). 

24.  Puts  away  the  things  that  displease  the  Father  (Eph. 

4:30-32). 

25.  Puts  Satan  to  flight  by  lifting  up  a  standard  against 
him  (Isa.  59:19,  margin;  Jas.  4:7). 

26.  Gives  soul  rest  (Isa.  63:14). 

2y.  Makes  Jesus  Lord  (I  Cor.  12:3). 

28.  Gives  liberty  (II.  Cor.  3:17). 

29.  Gives  divine  love  (Rom.  5:5;  Col.  1:4,  8)'. 


146  THE  CHRISTIAN  WORKERS'  MANUAL 

30.  Gives  fullness  of  joy  (Acts  13:52;  I  Thes.  1:6). 

31.  Strengthens  the  inward  man  with  power  (Eph.  3:16, 
R.  V.). 

32.  Gives  righteousness,  peace,  and  joy   (Rom.   14:17; 

I5:i3). 

33.  Reveals,  interprets,  and  applies  the  deep  things  of 
God  (I  Cor.  2:9-14). 

34.  Empowers  us  to  impart  truth  to  others  (Acts  1:8; 
I  Cor.  2:1-4;  I  Thes.  1:5). 

35.  Inspires  worship,  or  adoration  of  God  Himself  (John 
4:23,  24;  Phil.  3:3,  R.  V.). 

36.  Edifies  (Acts  9:31). 

37.  Calls  men  and  directs  in  their  service  (Acts  8:27-29; 

13:2-4). 

38.  Leads,  even  in  the  details  of  life  and  service  (Matt. 
4:1;  Rom.  8:14;  Acts  10:19,  20;  11:12;  16:6,  7). 

39.  Makes  real  our  access  to  the  Father  (Eph.  2:18). 

40.  Makes  known  our  redemption  rights,  the  things  that 
are  freely  given  to  us  of  God  (I  Cor.  2:12). 

(4)  The  Christian  must  recognize  the  Holy  Spirit  as  a 
person  and  definitely  appropriate  Him  for  each  one  of  these 
items,  and  trust  Him  to  make  it  real. 

(5)  The  above  forty  items  may  be  considered  as  ways 
by  which  the  Holy  Spirit,  our  God-provided  Keeper,  keeps  us. 


52.    BE  FILLED  WITH  THE  SPIRIT 

1.  There  are  three  important  reasons  why  Christians  should 
be  baptized  and  filled  with  the  Holy  Spirit:  (1)  They  need  it. 
(2)  It  is  a  plain,  positive  command  from  their  Father,  and 
His  children  must  obey  (Eph.  5:18).  It  is  not  optional.  (3) 
It  is  God's  provision. 

2.  The  need.  This  is  summed  up  in  the  one  word  power. 
Power  for  two  things:  (1)  Christian  living.  (2)  Christian 
service. 

(1)   Christian  living.    It  is  one  thing  to  be  born  again  by 
the  Holy  Spirit   (John  3:5;  Titus  3:5);  it  is  quite  another 


THE  CHRISTIAN  LIFE  147 

thing  to  be  kept  by  the  power  of  God,  the  Holy  Spirit  (I  Pet. 
1:5;  Eph.  3:16,  R.  V.)  ;  the  one  requiring  but  a  moment  of 
time,  the  other  requiring  the  remainder  of  one's  life.  God 
has  provided  for  both  in  the  substitutionary  work  of  the  Lord 
Jesus  (Gal.  3:13,  14).  Hence  the  Spirit-filled  life  is  the  nor- 
mal Christian  life,  and  the  person  who  is  not  filled  with,  and 
controlled  by,  the  Spirit  is  not  living  and  cannot  live  the  real 
Christian  life,  such  as  God  demands  and  expects. 

1.  The  baptism,  or  filling  with  the  Spirit  is  by  no  means 
identical  with  regeneration,  the  latter  being  a  preparatory  step 
to  the  former.  That  the  apostles  (eleven  of  them,  at  least) 
were  born  again  before  that  Day  of  Pentecost  upon  which  they 
were  filled  with  the  Spirit,  is  evident  from  the  following  con- 
siderations :  ( 1 )  Jesus  taught  the  doctrine  of  the  new  birth,  a 
sample  of  which  is  given  in  John  3:1-12.  If  He  taught  it  to 
Nicodemus,  He  surely  did  to  others  (John  20:30;  21:25). 
(2)  He  chose  twelve  whom  He  named  apostles  (Luke  6:13- 
16).  The  word  translated  "chose"  here,  as  in  John  6:70; 
13:18;  15:16,  19;  Acts  1:2,  24;  Eph.  1:4,  is  in  the  middle 
voice,  aorist  tense,  and  means  picked  out  for  Himself.  (3) 
The  address  in  the  prayer  which  Jesus,  on  two  separate  occa- 
sions, suggested  as  a  model  (Matt.  6:9;  Luke  11:2)  is  "Our 
Father."  This  implies  a  new  birth  and  a  new  family.  The 
word  "Father"  occurs  seventeen  times  in  the  "Sermon  on  the 
Mount"  (Matt.  5-7).  (4)  In  Luke  11  :i3  it  is  not  God  giving 
the  Holy  Spirit  to  the  world,  but  Father  to  His  children. 
(Compare  John  14:17;  Gal.  4:6.)  (5)  Jesus  told  the  seventy 
sent  ones  to  rejoice  because  their  names  were  written  in 
heaven,  where  the  Lamb's  Book  of  Life,  the  real  church 
record,  is  kept  (Luke  10:20;  Phil.  4:3;  Heb.  12:23;  Rev. 
13:8;  20:12;  21:27).  Surely  the  disciples  were  not  on  a 
lower  plane.  And  by  what  authority  can  it  be  said  that  the 
name  of  an  unregenerate  is  written  in  heaven?  (6)  Jesus  told 
them  that  they  were  all  clean  except  one  (John  13:10,  11). 
Later,  Judas  having  gone  out  (13:27-30),  He  said,  "Now  ye 
are  clean"  (John  15:3).  He  then  prayed,  not  for  their  cleans- 
ing but  for  their  sanctification  (John  17:17).  The  cleansing 
was  regeneration  (Titus  3:5;  Eph.  5:26,  R.  V.).     (7)   Since 


148  THE  CHRISTIAN  WORKERS'  MANUAL 

there  are  two  fathers,  two  families,  and  two  births  and  the 
only  way  to  get  into  God's  family  is  by  the  new,  second  birth 
which  is  regeneration  (John  8:44;  I  John  3:10;  John  1:12, 
I3»  3:3-7);  since  regeneration  also  includes  cleansing,  and 
since  the  eleven  were  taught  to  call  God  Father,  were  enrolled 
in  heaven,  and  were  cleansed,  therefore  we  must  conclude  that 
they  were  regenerated  before  "Pentecost."  They  were  re- 
deemed, clean  men,  honest,  truthful,  loving,  free  from  fleshly 
corruption,  and  used  of  God  to  a  certain  extent;  yet  they 
were  not  victorious.  Their  human  nature  showed  itself  in 
weakness,  fear,  doubt,  worry,  selfish  ambition,  defeat.  They 
all  forsook  Jesus  and  fled  just  when  He  needed  them  most. 
Peter  surely  loved  his  Lord  and  would  have  gladly  died  for 
Him;  yet  from  him  came  the  threefold  denial.  They  had  a 
tremendous  need.  Jesus  told  them  to  tarry  for  the  enduement 
of  power,  to  receive  the  Holy  Spirit,  to  wait  for  the  promise 
of  the  Father,  and  He  gave  them  the  promise  of  the  baptism 
with  the  Spirit  and  of  the  power  that  would  come  from  this 
baptism  (Luke  24:49;  John  20:22;  Acts  1:4,  5,  8).  The 
promises  were  fulfilled  and  the  need  was  met  in  the  filling 
with  the  Spirit,  a  living  person  (Acts  2:1-4).  He  changed 
their  entire  lives,  bringing  courage,  victory,  power,  success. 

2.  The  Epistle  to  the  Ephesians,  for  example,  treats  of 
the  normal  Christian  life,  the  Spirit-filled  life,  with  Corinthians 
and  Galatians  on  the  one  side  showing  the  need,  and  Philip- 
pians,  Colossians,  and  Thessalonians  on  the  other  side  show- 
ing the  results.  Ephesians  itself  may,  with  reference  to  this 
subject,  be  divided  into  three  divisions:  (1)  The  need  (1:1  to 
5:17).  (2)  The  command  (5:18).  (3)  The  results  (5:19  to 
6:24).  In  chapter  one  there  are  ten  things  which  the  Chris- 
tian is  saved  for  and  chosen  to  be.  In  chapter  two  there  are 
eighteen  things  which  he  is  saved  from  and  seven  which  he  is 
saved  for.  In  chapter  three  there  are  ten  more  things  which 
he  is  saved  for.  This  makes  twenty-seven  things  which  he  is 
saved  for  and  chosen  to  be,  and  eighteen  things  which  he  is 
saved  from,  making  forty-five  in  all,  in  the  doctrinal  part  of 
the  book.  Surely  we  need  the  Spirit-filled  life  to  make  these 
real.     This  is  expressed  in  the  second  prayer,  "Strengthened 


THE  CHRISTIAN  LIFE  149 

with  power  by  His  Spirit"  and  "Filled  with  all  the  fullness  of 
God"  (3:16,  19).  And  the  ultimate  object  of  our  salvation  is, 
"Unto  Him  be  glory  in  the  church"  (21).  In  4  to  5  \iy  of  the 
practical  part  we  have  the  five  "walks"  and  the  problem  of 
the  flesh,  or  self-life,  which  is  personified  and  called  "the  old 
man."  As  the  old  man  he  is  corrupt  (4:22),  he  has  deeds, 
or  doings  (Col.  3:9),  he  may  be  crucified  (Rom.  6:6).  As 
the  flesh,  he  has  works  (Gal.  5:19),  has  sins  (Col.  2:11), 
has  a  following  (Rom.  8:4,  5),  has  a  mind  (Rom.  8:6),  and 
some  have  confidence  in  him  (Phil.  3:3).  He  is  placed  in 
contrast  with  and  in  opposition  to  the  Spirit  (John  3:6;  Rom. 
8:5,  6;  Gal.  4:29;  5:16-23;  6:8).  All  these  are  personal 
characteristics,  and  the  probable  reason  why  this  sinful  nature 
is  treated  as  a  person  is  to  show  his  great  power  and  how 
utterly  useless  it  is  for  us  to  try  to  conquer  him,  and  to  put 
a  Person  against  a  person.  He  is  older  and  wiser  and  more 
powerful  than  we,  but  there  is  a  Person  who  is  older  and  wiser 
and  more  powerful  than  he.  This  person  is  the  Eternal  Spirit. 
We  must  know  Him  and  rely  upon  Him,  and  cease  our  strug- 
gling with  the  old  man. 

3.  In  Eph.  4:22  we  are  told  to  "put  off"  (R.  V.,  "put 
away")  the  old  man.  In  verse  25  the  same  word  is  trans- 
lated "putting  away."  Col.  3  :g  says,  "Ye  have  put  off  the  old 
man  with  his  deeds."  The  former  shows  the  need,  the  latter 
the  result,  of  being  "filled  with  the  Spirit"  (Eph.  5:18).  The 
thought  is,  put  him  out  and  away;  and  becoming  filled  puts 
him  out  while  keeping  filled  keeps  him  out.  He  is  thus  "cruci- 
fied" and  "destroyed"  (Rom.  6:6),  as  far  as  the  Spirit-filled 
Christian  is  concerned,  not  in  the  sense  of  being  put  out  of 
existence,  but  he  is  put  out  of  business  (literally,  rendered 
idle,  inoperative,  unemployed,  inactive)  within  us,  and  all  that 
he  can  do  must  be  done  from  the  outside — as  long  as  we  re- 
main Spirit-filled.  He  tries  to  return  but  the  Spirit  of  Jehovah 
within  puts  Him  to  flight  (Isa.  59:19).  This  is  not  annihila- 
tion nor  eradication  (which  means  pulling  up  by  the  roots, 
whereas  a  "man"  does  not  have  roots)  nor  suppression,  but 
displacement,  or  expulsion  by  substitution.    The  "old  man"  is 


150  THE  CHRISTIAN  WORKERS'  MANUAL 

unconquerable  and  insuppressible  and  irrepressible,  except  by 
the  Holy  Spirit. 

Note. — While  it  is  true  that  regeneration  cleanses  and  prepares  for 
the  Spirit's  filling  and  possession,  yet  through  lack  of  proper  teaching 
or  for  other  reasons,  many  people  do  not  receive  this  filling  as  quickly 
as  they  should;  hence  they  have  more  or  less  trouble  with  the  self-life, 
live  on  a  plane  beneath  their  privileges,  and  bring  defeat  and  sorrow 
to  themselves  and  dishonor  to  God. 

(2)  Christian  service.  Here  the  Spirit  has  a  double  op- 
portunity (1)  by  giving  a  victorious  life,  which  is  always  a 
great  power  in  service,  (2)  by  the  direct  enduement  with 
power  for  service.  Although  the  message  has  been  given 
(Luke  24:46-48)  and  the  need  for  immediate  action  was 
pressing,  yet  the  command  was  to  tarry  for  the  power,  to  wait 
for  the  baptism  with  the  Spirit  (Luke  24:49;  Acts  1:4,  5,  8). 
Although  the  apostles  had  been  with  the  Master  for  three 
years,  yet  they  must  tarry  for  the  power.  Even  Jesus,  the 
Son  of  God,  upon  entering  His  work  was  anointed  with  the 
Holy  Spirit  and  with  power  (Luke  3:22;  4:1,  14,  18). 

(3)  In  the  early  church,  as  soon  as  possible  after  a  per- 
son was  saved  workers  made  it  a  point  to  see  that  he  receive 
the  Holy  Spirit  (Acts  8:14-16;  19:1,  2,  6). 

3.  Terms  used.  No  less  than  eight  terms  are  used  with 
reference  to  the  one  historical  event,  the  filling  with  the  Holy 
Spirit  (Acts  2:1-4).  Hence  it  is  not  fitting  to  dispute  over 
terms.  If  one  would  call  it  baptism,  another  filling,  another 
receiving,  and  so  on,  all  right.  What  is  meant  is,  receiving 
Him  in  His  fullness,  being  filled,  giving  Him  full  possession. 
The  eight  terms  are 

(1)  Receive.  In  John  7:37-39  Jesus  spoke  of  the  Spirit 
which  believers  should  receive  after  His  glorification  (resur- 
rection and  ascension).  John  20:22  says  that,  before  His 
resurrection,  He  inbreathed  and  said,  "Receive  ye  the  Holy 
Spirit."  The  act  of  inbreathing  was,  perhaps,  to  show  how 
simple  it  would  be  to  receive  Him  by  faith  when  He  should 
come.  In  Acts  10:47  tne  words  "as  well  as  we"  show  that 
the  receiving  at  Caesarea  was  the  same  as  the  filling  on  the 
Day  of  Pentecost.     Other  verses  containing  this  word  with 


THE  CHRISTIAN  LIFE  151 

reference  to  the  Spirit  are  John  14:17;  Acts  2:38;  8:15,  17, 
19;  19:2;  II  Cor.  2:12;  Gal.  3:2,  14;  I  John  2:27.  The  word 
is  thus  used  fourteen  times. 

Note. — In  John  20:22  the  word  translated  "breathed  upon"  means 
inbreathed.    There  is  no  word  here  for  "them,"  in  the  Greek. 

(2)  Endued  with.  In  Luke  24:49  the  command  was  to 
tarry  till  they  are  endued  (R.  V.,  "clothed")  with  power  from 
on  high. 

(3)  Baptized  with  (or  "in").  See  Luke  3  :i6  and  paral- 
lels. "Ye  shall  be  baptized  with  the  Holy  Spirit  not  many 
days  hence"  (Acts  1:5).  This  promise  is  referred  to  as  hav- 
ing been  fulfilled,  in  the  case  of  the  Gentiles  at  Csesarea,  when 
the  Holy  Spirit  fell  on  them  "as  on  us  at  the  beginning"  (Acts 
11  :i5,  r6).  If  the  filling  were  not  the  baptism,  then  we  have 
no  record  that  the  promise  was  ever  fulfilled.  The  initial 
filling  might,  perhaps,  be  called  the  baptism.  We  are  expected 
to  be  kept  filled. 

(4)  Came  upon  (Acts  1:8).    See  Acts  19:6. 

(5)  Filled  with  (Acts  2:4).  This  is  the  historical  name 
of  the  fulfillment  of  all  these  terms. 

(6)  Poured  out.  This  is  Peter's  explanation  of  Acts  2:4 
(2:16,  17).  In  2:33  the  same  word  is  used  in  the  Greek,  and 
it  is  translated  "poured  forth"  in  the  Revised  Version.  In 
Acts  10:45  "poured  out"  explains  "fell  on"  in  verse  44. 

(7)  Fell  on.  Peter  said  that  the  Holy  Spirit  fell  on  the 
converts  in  Caesarea  "as  on  us  at  the  beginning  (at  Pentecost)" 
(Acts  10:44;  n  ::5)- 

(8)  Given.  Peter,  rehearsing  the  Caesarean  event  in  the 
Council  at  Jerusalem,  said  that  God  gave  to  them  the  Holy 
Spirit  "even  as  He  did  unto  us  (at  Pentecost)"  (Acts  15:8). 

Note. — Doubtless  the  anointing  is  another  term  which  is  the  same  as 
the  baptism,  although  not  used  in  connection  with  Pentecost.  In  fact, 
it  is  only  used  three  times  with  reference  to  believers  (II  Cor.  1 :2i,  22; 
I  John  2:20,  27,  R.  V.).  It  is  used  four  times  with  reference  to  Christ 
(Luke  4:18;  Acts  4:27;  10:38;  Heb.  1  :g). 

4.  Some  results  of  the  Spirit-filled  life. 

(1)  Victory  over  temptation  (Luke  4:1-14).  Jesus  over- 
came the  devil,  not  by  His  deity  but  by  the  Holy  Spirit  (Heb. 


152  THE  CHRISTIAN  WORKERS'  MANUAL 

9:14),  and  He  returned  from  the  conflict  in  the  power  of  the 
Spirit. 

(2)  A  message  of  such  power  as  to  bring  conviction  and 
salvation  to  3,000  souls  (Acts  2:22-41).  It  made  Peter  bold 
enough  to  accuse  his  audience  of  the  murder  of  Jesus  and  to 
declare  His  resurrection   (23,  24). 

(3)  Peter,  filled  with  the  Holy  Spirit,  gave  another  bold 
message,  this  time  before  the  Sanhedrin,  accusing  them  of  the 
murder  of  Jesus,  declaring  His  resurrection  and  the  fact  that 
there  is  no  salvation  in  any  other  (Acts  4:8-12). 

(4)  Caused  the  Christians  to  speak  the  Word  of  God 
with  boldness  in  the  face  of  extreme  persecution  and  danger 
(Acts  4:31).  Note  the  three  inseparable  items:  prayer,  the 
Spirit's  filling,  and  the  Word  of  God.    The  result  was  boldness. 

(5)  As  the  church  grew,  more  workers  were  needed,  and 
the  direction  was  to  choose  seven  men  of  honest  report,  full 
of  the  Holy  Spirit  and  of  wisdom.  This  was  done.  They 
chose  Stephen,  a  man  full  of  faith  and  of  the  Holy  Spirit,  and 
others,  doubtless  likewise  filled.  Results:  the  Word  of  God 
increased,  the  number  of  disciples  multiplied  greatly,  Stephen 
was  full  of  faith  and  of  power  and  did  wonders  and  miracles, 
and  the  people  were  not  able  to  resist  the  wisdom  and  the 
Spirit  by  whom  he  spake  (Acts  6:1-10). 

(6)  Power  to  die  triumphantly,  even  by  martyrdom  (Acts 
7:55-60).  Stephen  was  falsely  accused  and  brought  before 
the  council.  His  face  appeared  like  that  of  an  angel  (6:11-15). 
Then  followed  the  marvelous  address  which  ended  with  his 
death. 

(7)  Saul  was  saved  that  he  might  be  filled  with  the  Holy 
Spirit  as  a  preparation  for  service  (Acts  9:15-20). 

(8)  A  revival  was  in  progress  in  Antioch.  The  church 
in  Jerusalem  heard  of  it  and  sent  Barnabas  to  help,  because 
he  was  a  good  man,  full  of  the  Holy  Spirit  and  of  faith.  Re- 
sult: much  people  added  to  the  Lord  (Acts  11:22-24).  The 
fruit  of  the  Spirit  is  goodness  and  faith  (Gal.  5:22).  Barna- 
bas then  started  out  to  find  Saul,  another  Spirit-filled  man,  and 
this  was  the  beginning  of  their  great  work  together  (Acts 
11:25-30;  12:25;  13:1-3). 


THE  CHRISTIAN  LIFE  153 

(9)  Power  to  discern  evil  and  courage  to  expose  it.  Paul 
told  the  sorcerer  who  he  was,  what  he  was,  and  who  his  father 
was.    Result:  faith  (Acts  13:9-12). 

(10)  Paul,  filled  with  the  Holy  Spirit,  gave  a  wonderful 
message  in  Antioch,  which  brought  results  (Acts  13:48,  49), 
but  which  also  caused  trouble,  and  Paul  and  Barnabas  were 
expelled  from  the  city.  The  disciples  were  thus  left  alone  to 
endure  the  persecution,  but  they  were  filled  with  joy  and  with 
the  Holy  Spirit  (Acts  13:50-52). 

(11)  In  Eph.  5:18  we  have  the  positive  command  to  the 
church  to  be  filled  with  the  Spirit.  Some  results  will  follow 
(Eph.  5:19  to  6:9): 

1.  Mutual  spiritual  help.  "Speaking  one  to  another" 
(19,  R.  V.).  The  wonders  of  the  person  and  work  of  the 
Lord  Jesus  is  the  favorite  topic  of  conversation  and  song. 

2.  Singing,  not  unto  men  nor  for  the  applause  of  men, 
but  unto  the  Lord  (19).  The  desire  for  silly  trash  has  slipped 
away  from  the  Spirit-filled  person,  and  he  is  surprised  to  find 
that  he  has  no  more  relish  for  it.  He  delights  to  sing  psalms 
and  hymns  and  spiritual  songs. 

3.  Giving  thanks  always  for  all  things  (20).  He  is  in 
the  eighth  of  Romans,  the  Spirit-filled-life  chapter;  hence  he 
knows  that  all  things  work  together  for  good  and  can  trust 
God  to  keep  away  all  that  will  not  work  for  good  (Rom. 
8:28). 

4.  Submission  one  to  another  in  the  fear  of  God  (21). 
This  is  something  that  the  old  man  positively  will  not  do; 
hence  we  have  discords  and  divisions.  The  Holy  Spirit  ac- 
complishes the  submission  by  taking  possession  of  the  territory 
formerly  occupied  by  the  old  man.  Therefore  be  not  half  nor 
three-fourths  nor  nine-tenths  filled,  but  filled. 

5.  The  proper  adjustment  of  the  Christian  family  life 
(5:22  to  6:9).  This  includes  submission  of  wife  to  husband, 
love  of  husband  to  wife,  obedience  of  children  to  parents,  faith- 
fulness of  parents  to  train  children  in  the  way  and  the  ways 
of  the  Lord,  obedience  of  the  employed  to  the  employer, 
humanity  and  kindness  of  the  employer  to  the  employed. 

(12)  Member-placing.     The  baptism  with  the  Spirit  gives 


154  THE  CHRISTIAN  WORKERS'  MANUAL 

Christians  their  proper  place  in  the  body  of  Christ  (I  Cor.  12: 
12-27).     While  it  is  true  that  this  is  spoken  of  the  baptism 
rather  than  of  the  rilling,  yet  since  the  baptism  is  doubtless  the 
initial  filling,  the  important  subject  well  belongs  here. 
5.  When  the  fullness  of  the  Spirit  is  received. 

(1)   It  must  be  after  regeneration.     That  it  is  for  Chris- 
tians only  is  clear  from  the  following  facts : 

1.  The  apostles,  who  were  regenerated,  were  instructed 
to  receive  and  did  receive  Him.    (See  above,  paragraph  2,  (1), 

1.) 

2.  Some  people  of  Samaria  received  the  Word  of  God, 
believed,  and  were  baptized  in  the  name  of  the  Lord  Jesus. 
Then  they  were  considered  candidates  for  the  receiving  of  the 
Holy  Spirit,  and  they  did  so  (Acts  8:5-8,  12-17). 

3.  Twelve  disciples  at  Ephesus  had  not  received  the 
Holy  Spirit  since  they  believed  (or,  "did  not  receive  Him  when 
they  believed,"  R.  V.).  They  said  that  they  had  not  heard 
that  He  had  come.  Many  today  can  say  the  same  thing.  Paul 
taught  them  and  they  received  Him  (Acts  19:1-7). 

4.  Paul  received  Him  after  his  conversion  (Acts  9:17, 
18;  see  context). 

5.  Whom  the  world  cannot  receive  (John  14:16,  17). 

6.  Because  ye  are  sons  God  has  sent  the  Spirit  into 
your  hearts  (Gal.  4:6). 

7.  He  is  Father's  gift  to  His  children  (Luke  11:13). 
Jesus,  as  eternal  life,  is  God's  gift  to  the  world  (John  3:16; 
I  John  5:11,  12;  Rom.  6:23)  ;  the  Holy  Spirit  is  Father's  gift 
to  the  Christian,  His  keeping  power.  We  must  also  distinguish 
between  the  gift  of  the  Spirit  by  God  and  the  gifts  of  the 
Spirit  given  by  Himself  and  distributed  as  He  will  (I  Cor.  12: 
4-1 1,  27-30). 

8.  The  command  to  the  saints  (Eph.  5:18;  compare 
Eph.  1  :i). 

9.  Jesus  died  that  the  blessing  of  Abraham  (righteous- 
ness, or  justification)  might  come  on  the  Gentiles  (unsaved) 
through  Christ  Jesus,  in  order  that  we  (who  were  unsaved 
but  who  have  received  the  blessing  of  Abraham)  might  receive 
the  Promise  of  the  Spirit  through  faith  (Gal.  3:13,  14,  6). 


THE  CHRISTIAN  LIFE  155 

io.  Jesus  Himself  was  baptized,  anointed,  filled  with  the 
Holy  Spirit  (Luke  3:21,  22;  4:1,  14,  18;  Acts  10:38). 

(2)  The  ideal  time  to  be  filled  with  the  Spirit  is  prac- 
tically at  the  time  of  conversion,  and  we  have  examples  of 
this  in  Acts  2:38-41  and  10:44-48.  This  is  not  saying  that 
the  two  are  identical  nor  that  the  one  does  not  follow  the  other. 
Yet  it  is  not  God's  plan  that  there  should  be  a  period  of  defeat 
between;  He  wants  victory  from  the  start. 

(3)  In  other  instances  the  Spirit  was  received  after  con- 
version, or  regeneration   (Acts  8:12-17;  19:1-7;  9:17,  18). 

(4)  Dr.  R.  A.  Torrey,  in  "What  the  Bible  Teaches/'  has 
the  following  good  words :  "The  Baptism  with  the  Holy 
Spirit  is  an  operation  of  the  Holy  Spirit  distinct  from  and 
subsequent  and  additional  to  His  regenerating  work.  A  man 
may  be  regenerated  by  the  Holy  Spirit  and  still  not  be  bap- 
tized with  the  Holy  Spirit.  In  regeneration  there  is  an  im- 
partation  of  life,  and  the  one  who  receives  it  is  saved;  in  the 
Baptism  with  the  Holy  Spirit  there  is  an  impartation  of  power 
and  the  one  who  receives  it  is  fitted  for  service."  "The  doc- 
trine of  the  baptism  with  the  Holy  Spirit  has  been  so  allowed 
to  drop  out  of  sight,  and  the  church  has  had  so  little  expectancy 
along  this  line  for  its  young  children,  that  a  large  portion  of 
the  church  is  in  the  position  of  the  churches  in  Samaria  and 
Ephesus,  where  someone  has  to  come  and  call  the  attention 
of  the  mass  of  believers  to  their  privilege  in  the  Risen  Christ 
and  claim  it  for  them." 

6.  Every  real  Christian  "has"  the  Holy  Spirit,  but  the 
difference  between  before  and  after  Pentecost  is  the  difference 
beteween  with  and  in  (Rom.  8:9;  John  14:17).  Some  prefer 
to  say  that  the  difference  is  between  the  indwelling  and  partial 
possession  and  the  filling  and  complete  possession.  The  for- 
mer seems  more  in  accord  with  Scripture. 

7.  "One  baptism;  many  fillings"  is  not  necessarily  correct. 
As  shown  above,  baptism  and  filling  are  practically  the  same. 
Perhaps  the  initial  filling  was  known  as  the  baptism.  But 
the  plan  of  God  is  to  fill  us  and  then  keep  us  in  such  close 
touch  and  fellowship  with  Himself  that  we  shall  be  kept  filled. 
This  is  a  part  of  the  work  of  our  Great  High  Priest.    "Refill- 


156  THE  CHRISTIAN  WORKERS'  MANUAL 

ing"  is  good,  but  being  kept  filled  is  far  better.  Acts  4 :8 ;  7 : 
55 ;  13  :g  do  not  necessarily  teach  refillings  nor  special  fillings, 
but  because  the  people  were  filled  they  did  thus  and  so.  This, 
however,  is  far  from  denying  that  there  were  and  may  be  re- 
fillings  and  special  fillings. 

8.  Remember  that  "Christ  in  you,  the  hope  of  glory"  (Col. 
I  \2j)  is  the  supreme  object  of  the  filling  with  the  Spirit. 
The  risen  Christ  is  at  God's  right  hand,  partaking  of  the 
throne  life  of  God  and  making  it  real  to  us  through  His  Repre- 
sentative in  us,  the  Holy  Spirit.  Hence  we  are  connected 
with  God  through  the  Spirit  here  and  the  Lord  Jesus  there. 
Hence  the  greater  works,  the  prayer  life,  and  the  obedience 
(John  14:11-17).  If  the  Spirit  abides,  Christ  abides  (Rom. 
8:9,  10;  Eph.  3:16,  17).  To  be  filled  with  the  Spirit  is  to  be 
filled  with  Christ,  and  since  Christ  is  the  fullness  of  God  and 
of  the  Godhead  (Col.  1:19;  2:9)  to  be  filled  with  the  Spirit 
is  to  be  filled  with  all  the  fullness  of  God,  which  is  the  supreme 
object  of  redemption  (Eph.  3:19;  Col.  2:10,  R.  V.  See  Gal. 
1:15,  16;  4:19).  If  we  have  received  Him  He  is  in  us,  and 
if  He  is  in  us  we  are  in  Him  (Rom.  8:9).  Therefore  walk 
in  Him   (Gal.  5:16,  25;  Col.  2:6;  I  John  2:6). 

9.  Conditions  for  receiving  the  filling  with  the  Spirit. 

(1)  Salvation.  Repentance  and  faith  (Acts  2:38). 
Water  baptism  was  needed  as  a  sign  and  symbol  of  turning 
from  sin  to  God,  faith  in  Christ,  and  identification  with  Him 
in  His  death  and  resurrection. 

(2)  Know  about  it  (Acts  19:2). 

(3)  Thirst  (John  7:37-39;  Isa.  44:3).  This  includes  a 
conviction  of  the  sin  of  the  poor,  unvictorious  life  one  is  lead- 
ing, a  realization  of  his  own  utter  helplessness  to  become  or 
to  make  himself  better,  and  a  real  longing  and  hunger  for  the 
Spirit,  a  thirst  for  the  water. 

(4)  See  one's  privilege  and  duty  to  be  "free  from  the 
law  of  sin"  (Rom.  8:2). 

(5)  Obedience  (Acts  5  :32).    This  includes  two  things: 

1.  Absolute  surrender,  a  giving  up,  or  yielding  to  God, 
voluntarily,  fully,  and  finally.  "The  believer  must  lay  his 
whole  life  on  the  altar,  relinquish  all  right  to  its  control,  and 


THE  CHRISTIAN  LIFE  157 

count  himself  henceforth  and  forever  the  Lord's.  Surrender 
is  a  painful  act.  It  means  separation,  sacrifice,  self-denial, 
death  to  self  (Lev.  8:1-13;  Rom.  6:13;  12:1;  Matt.  16:24). 
Self-denial,  which  is  the  essence  of  surrender,  does  not  mean 
giving  up  things;  it  means  giving  up  self"  (Pardington's  Out- 
line Studies). 

2.  Promising  the  omniscient  God,  who  cannot  be  de- 
ceived, that  we  will  be  obedient  to  Him  in  the  future,  the 
Spirit  being  our  power. 

(6)  Ask  (Luke  11:13). 

(7)  Receive  (John  20:22).  Do  not  keep  on  asking,  but 
take. 

(8)  Have  the  assurance  that  He  has  come,  according  to 
His  word.  If  He  says  that  He  will  come  and  fill  under  certain 
conditions,  and  if  we  have  met  the  conditions  as  far  as  we 
know,  we  have  a  right  to  claim  the  promise  and  believe  that  it 
is  fulfilled.  (See  Rev.  3:20.)  Give  Him  a  real  hearty  wel- 
come and  thank  Him  for  coming. 

(9)  Appropriate.  If  one  is  thirsty  he  must  do  three 
things:  ask,  take,  drink.  So  he  must  get  acquainted  with  the 
Holy  Spirit  and  appropriate  Him  to  meet  each  need  as  it  comes. 

(10)  We  must  trust  Him  to  do  the  work,  and  let  Him 
work  unhindered  (Eph.  4:30-32;  Rom.  8:13;  Gal.  5:16;  Isa. 
59:19).    Then  there  will  be  growth  and  progress. 


53.     SANCTIFICATION 

1.  One  of  the  items  in  the  work  of  the  Holy  Spirit  in  the 
believer  is  that  of  sanctification.     (Article  51,  4,  (3),  4.) 

2.  Sanctification  and  holiness  are  the  same.  The  Greek 
word  hagiasmos  occurs  ten  times  in  the  New  Testament;  five 
times  it  is  translated  "holiness"  (Rom  6:19,  22;  I  Thes.  4:7; 
I  Tim.  2:15;  Heb.  12:14),  and  five  times  "sanctification"  (I 
Cor.  1:30;  I  Thes.  4:3,  4;  II  Thes.  2:13;  I  Pet.  1:2).  In  the 
Revised  Version  the  same  word  "sanctification"  is  used 
throughout.  This  is  better  and  more  correct.  The  same  word 
with  slight  variations  in  form  (hagiotays  in  Heb.  12:10  and 


158  THE  CHRISTIAN  WORKERS'  MANUAL 

hagiosunay  in  Rom.  1 14;  II  Cor.  7:1 ;  I  Thes.  3:13)  is  trans- 
lated "holiness"  four  times  in  both  versions ;  also  in  the  R.  V. 
of  I  Cor.  1:12  (for  "simplicity").  The  word  for  "holiness" 
(R.  V.  "godliness")  in  Acts  3:12  is  different  and  means  piety 
toward  God,  godliness,  while  the  one  translated  "holiness"  in 
Luke  1 :75 ;  Eph.  4:24  (both  versions)  is  from  a  word  (hosios) 
which  means  undefiled  by  sin,  free  from  wickedness,  pure, 
holy.  Thus  the  noun  occurs  seventeen  (R.  V.  eighteen) 
times  in  the  New  Testament. 

3.  The  verb  (hagiazo)  is  translated  "hallow"  twice  (Matt. 
6:9;  Luke  11:2)  and  "sanctify"  twenty-seven  times.  The 
adjective  (hagios);  from  the  same  root,  is  translated  "holy" 
eighty  times  and  "saints"  sixty-two  times.  The  other  word  for 
"holy"  (hosios),  adjective  and  adverb,  occurs  nine  times. 
There  is  still  another  word,  meaning  sacred,  priestly,  pertain- 
ing to  God,  which  occurs  twice  (I  Cor.  9:13;  II  Tim.  3:15). 
The  word  "holy"  in  connection  with  the  Spirit  occurs  nearly 
100  times. 

4.  In  the  Old  Testament  the  word  "sanctify"  occurs  106 
times;  "sanctuary,"  a  sanctified  place,  135  times  (sixty-eight 
times  from  the  same  root  and  sixty-seven  times  from  a  slightly 
different  one);  "consecrate"  seven  times  (Ex.  28:3;  30:30; 
Josh.  6:19;  II  Chron.  26:18;  29:33;  31:6;  Ezra  3:5)  ;  "holy" 
410  times;  "holiness"  thirty  times;  "hallowed"  thirty-five 
times;  "saints"  thirty-seven  times  (eighteen  times  from  this 
same  word  and  nineteen  times  from  a  different  one,  meaning 
good,  pious).  These  are  all  from  the  same  root.  They  are 
also  from  practically  the  same  word  except  "sanctuary"  sixty- 
seven  times,  "holy"  eight  times,  and  "saints"  nineteen  times. 
Even  these,  with  possibly  twenty-four  exceptions,  have  the 
same  meaning  as  the  others. 

5.  Thus  the  word  in  its  various  forms  occurs  300  times  in 
the  New  Testament  and  760  times  in  the  Old,  or  1060  times 
in  both.  Of  these,  all  but  108  are  from  the  same  Greek  and 
Hebrew  roots  and  mean  the  same  thing.  Of  the  108,  only 
thirty-eight  have  a  different  meaning  from  the  others,  and 
even  their  meanings  are  in  harmony  with  the  others.  Quite 
an  important  doctrine! 


THE  CHRISTIAN  LIFE  159 

6.  The  meaning  of  sanctification. 

( i)  The  primary,  root  meaning  of  the  word  is  separation. 
This  separation,  or  setting  apart,  includes  also  dedication. 
Thus  sanctification,  in  its  general  sense,  is  the  separation  and 
dedication  of  a  person  or  an  object  to  and  for  God,  to  belong 
wholly  to  Him  and  to  be  used  for  His  glory  (Psa.  4:3).  This 
is  not  only  the  root  meaning  but  it  is  also  the  meaning  secured 
by  a  study  of  all  the  words  noted  above,  with  reference  to  each 
other. 

(2)  The  word  is  used  in  the  Bible  in  two  senses,  the 
formal  and  the  moral.    These  should  be  carefully  noted. 

1.  The  formal  sense.  That  which  belonged  to  Jehovah, 
set  apart  for  His  service,  was  considered  holy.  Nothing  is 
necessarily  implied  as  to  moral  character,  for  that  which  was 
set  apart  might  be  days,  seasons,  places,  objects  used  for  wor- 
ship, or  persons.  To  sanctify  anything,  in  the  formal  sense, 
was  to  separate  it  from  common  and  profane  use  and  to  de- 
clare that  it  belonged  to  God  (Num.  3:13;  8:17).  Everything 
thus  sanctified  was  considered  holy.  (1)  Days  and  seasons 
were  sanctified  (Gen.  2:3;  Deut.  5:12;  Neh.  13:19-22;  Joel 
1  :i4;  2:15).  (2)  Places  were  sanctified,  such  as  houses  (Lev. 
27:14),  fields  (Lev.  27:16-22),  and  the  like.  The  mount  upon 
which  God  was  to  meet  Moses  with  the  law  was  to  be  sancti- 
fied, or  set  off  so  that  the  people  could  not  go  up  into  it  nor 
even  touch  it  (Ex.  19:12,  23;  Heb.  12:20).  (3)  The  taber- 
nacle and  its  furniture,  and  the  offerings,  were  sanctified  (Ex. 
29-27>  33,  36,  37,  44;  3o*25-29;  40:10,  11;  Lev.  8:10,  11; 
Num.  7:1).  The  anointing  sanctified.  The  altar  was  cleansed 
before  it  was  sanctified.  (4)  The  priests  were  first  cleansed, 
ceremonially,  by  water,  a  type  of  regeneration.  This  must  be 
done  by  Moses,  not  by  themselves.  After  this  they  were 
anointed,  which  sanctified  them  (Ex.  29:4-9;  40:12,  13;  Lev. 
8:6,  12).  (5)  The  first  born  of  man  and  of  beast  was  sancti- 
fied to  God  (Ex.  13:2;  Num.  8:17).  (6)  Israel,  as  a  nation, 
was  sanctified  (Ex.  19:5,  6,  10).  (7)  In  the  New  Testament 
the  formal  sense  is  used  of  things,  but  sparingly  (Matt.  23:17,, 
19;  Heb.  9:13;  I  Tim.  4:5).  (8)  Every  child  of  God  is  a 
"saint,"  or  sanctified  person,  in  this  formal  sense.    He  is  "sane- 


160  THE  CHRISTIAN  WORKERS'  MANUAL 

tified  in  Christ  Jesus" — the  blood  and  the  work  of  regenera- 
tion does  this — and  he  belongs  to  God,  although  he  may  not 
be  sanctified  in  the  moral  sense.  This  is  sometimes  called  im- 
puted sanctification. 

Note. — Here  doubtless  belong  those  passages  which  deal  with  the 
thought  of  the  sanctification  of  God.  He  is  absolutely  holy,  and  never 
needed  to  be  made  so.  But  He  is  also  radically  different  and  separated 
from  the  heathen  gods  and  the  god  of  this  world  (Ex.  15:11-18;  I  Sam. 
6:20;  Psa.  89:7;  99:2,  3),  and  when  His  people  or  His  professed 
people  live  like  the  people  of  the  world  they  bring  Him  and  His  great 
name  down  to  the  level  of  the  god  of  this  world,  at  least  as  far  as 
the  world  sees.  They  have  profaned  Him  and  His  name  among  the 
nations.  Hence  by  cleansing  and  separating  His  people  and  making 
them  different  from  the  world  He  separates  Himself  and  His  great 
name  and  puts  them  where  they  belong  (Ezek.  36:20-27;  also  20:41; 
28:25;  38:16;  39:27;  compare  Num.  20:12,  13;  27:14;  Lev.  10:1-3;  Isa. 
5:16;  8:13;  29:23).  This  is  also  what  "hallowed  be  thy  name"  means 
(Matt.  6:9).  Therefore,  to  sanctify  God  (R.  V.,  "Christ")  as  Lord 
in  the  heart  is  to  separate  Him  from,  and  separate  from  Him  every- 
thing which  opposes  Him  and  which  He  opposes  (I  Pet.  3:15).  He 
himself  does  this  by  separating  us  to  Himself. 

2.  The  moral,  or  ethical,  sense.  This  is  the  phase 
which  is  of  special  interest  to  the  Christian.  It  is  imputed 
sanctification  imparted,  or  sanctification  in  the  formal  sense 
applied  to  Christians  and  made  real  by  the  indwelling  Holy- 
Spirit. 

(1)  Since  no  unclean  person  nor  thing  can  be  set 
apart  to  God  for  His  use,  sanctification  includes  and  presup- 
poses cleansing  (John  15:3  with  17:17;  Eph.  5:26,  R.  V. 
"sanctify,  having  cleansed;"  Lev.  8:6-12).  There  is  but  one 
place  where  sanctification  seems  to  be  synonymous  with  cleans- 
ing, and  that  is  when  Hezekiah  cleansed  the  temple  after  the 
wicked  reign  of  Ahab  (II  Chron.  29:5,  15-18).  Even  then  it 
is  probable  that  the  cleansing  preceded  the  sanctifying,  or  the 
setting  apart  again  for  the  worship  of  Jehovah.  In  the  New 
Testament  the  work  of  cleansing  is  assigned  to  regeneration 
and  is  made  a  condition  for  admission  into  the  family  of  God. 
(See  Article  44.) 

(2)  Regeneration  sanctifies.  It  is  a  part  of  sanctifica- 
tion; the  beginning  of  it,  the  entrance  into  it.  But  the  one 
stops  while  the  other  goes  on.     Both  separate — the  one  sepa- 


THE  CHRISTIAN  LIFE  161 

rates  sin  from  the  sinner  and  makes  him  a  Christian;  the 
other  keeps  the  Christian  separate  from  sin  and  makes  him  a 
vessel  "meet  for  the  Master's  use,  prepared  for  every  good 
work"  (II  Tim.  2:21).  It  is  one  thing  to  be  cleansed,  another 
thing  to  be  kept  clean;  one  thing  to  be  healed  of  a  disease, 
another  thing  to  be  kept  from  it  so  that  one  may  not  have  it 
again. 

(3)  Sanctification,  then,  is  continued  separation 
from  defilement  and  uncleanness  (Ex.  19:10,  14;  Lev.  11:44; 
Josh.  7:13;  I  Thes.  4:3,  7;  I  Cor.  6:9-11). 

(4)  If  sanctification,  in  this  sense,  follows  cleansing, 
or  the  work  of  regeneration,  it  must  be  a  second  work.  It 
should  follow  regeneration  closely.  Since,  however,  because 
of  inadequate  teaching  or  for  some  other  reason  this  does  not 
always  occur  and  God's  plan  is  not  always  realized,  there  must 
often  be  an  element  of  cleansing  in  it  on  account  of  the  lack 
of  proper  victory  since  regeneration. 

7.  The  Sanctifier. 

(1)  God.  The  God  of  peace  Himself  has  called  us  to  it 
and  will  do  it  (I  Thes.  5  :23,  24).  He  is  both  the  Old  and  the 
New  Testament  Sanctifier  (Lev.  20:8;  21:15,  23;  Jude  1). 
The  book  of  Leviticus  deals  almost  entirely  with  this  great 
subject. 

(2)  The  Lord  Jesus  Christ.  He  purchased  it:  His  blood 
was  the  price  paid.  God  appointed  Him  to  be  the  sanctifica- 
tion of  His  people  (I  Cor.  1 :3o).  He  (1)  did  it  by  His  blood 
and  by  His  name  (Heb.  10:10;  13:12;  I  Cor.  6:9-11),  and 
(2)  does  it  by  His  life  and  His  union  with  the  believer  (Heb. 
2:11 ;  Eph.  5  :25,  26).  He  himself  is  the  great  wall  of  separa- 
tion between  the  believer  and  the  enemy. 

(3)  The  Holy  Spirit.  He  is  the  God-provided  Workman 
to  do  the  work  (II  Thes.  2:13 ;  I  Pet.  1 :2 ;  Rom.  15  :i6;  I  Cor. 
6:9-11).  Jesus  purchased  sanctification  and  the  gift  of  the 
Spirit  by  His  blood,  and  is  now  at  the  right  hand  of  God,  but 
He  indwells  the  Christian  as  Subduer  and  Sanctifier  through 
the  Holy  Spirit. 

(4)  The  Word  of  God  (John  17:17;  Acts  20:32).  This 
is  the  instrument  which  the  Holy  Spirit  uses  to  do  the  work 


162  THE  CHRISTIAN  WORKERS'  MANUAL 

of  cleansing  and  sanctifying.     (See  John  7:38,  39;  Eph.  5:25, 
26). 

(5)  We  are  told  to  sanctify  ourselves  (Ex.  19:22;  Lev. 
1 1:44;  20  7;  Josh.  3:5;  7:13;  I  John  3:3;  II  Cor.  7:1).  Thus 
we  are,  by  a  definite  act  of  the  will,  to  separate  ourselves,  to 
renounce  evil  in  every  form,  to  surrender  ourselves  to  the 
Holy  Spirit,  and  to  trust  God  to  make  good  the  separation 
through  the  power  of  the  Holy  Spirit. 

(6)  Hence  we  may  say  that  God  is  the  Contractor,  Jesus 
the  Purchaser,  the  Spirit  the  Workman,  the  Word  the  Instru- 
ment, and  the  Christian  is  the  subject  and  the  one  who  wills  it. 

8.  Gospel  sanctification  is  a  work  of  the  Holy  Spirit  in  the 
Christian,  separating  and  keeping  him  separated  from  sin  unto 
God  (Psa.  4:3).  This  He  does  by  indwelling  and  filling  and 
controlling.  It  is  first  the  workman,  then  the  work.  It  in- 
cludes separation,  dedication,  and  filling. 

9.  Sanctification  is  not  the  extinction  or  annihilation  of  evil, 
but  our  voluntary  separation  from  it,  a  yielding  to  God  and  a 
putting  away,  or  putting  out,  of  the  "old  man"  by  the  power 
of  the  Holy  Spirit  (Rom.  6:13,  19;  Eph.  4:22;  5:18;  Col.  3:9). 
It  is  a  characteristic  of  the  "new  man"  (Eph.  4:24);  the 
normal  condition  of  Christian  living  (Luke  1:74,  75). 

10.  The  means  of  sanctification. 

(1)  The  blood  (Heb.  10:10;  13:12,  20,  21;  I  John  1:7). 
Just  as  the  blood  of  the  lamb  put  a  separation  between  Israel 
and  Egypt  (Ex.  12:7-11),  so  the  blood  of  Jesus,  the  Lamb 
of  God,  separates  from  sin  and  the  world  unto  God. 

(2)  The  name  of  Jesus  (I  Cor.  6:9-11). 

(3)  The  Word  of  God  (John  17:17;  Acts  20:32). 

(4)  Chastisement  (Heb.  12:10,  11).  Very  often  this  is 
an  effective  and  necessary  method  of  separation  and  teaching 
and  searching,  but  doubtless  in  every  case  in  which  it  is  used 
God  would  have  preferred  a  different  way. 

(5)  Yielding  to  God  to  become  servants  of  righteousness 
(Rom.  6:19,  22). 

(6)  Presenting  the  whole  being  a  willing  sacrifice  to  God 
(Rom.  12:1,  2). 

(7)  Faith  (Acts  15:9;  26:18). 


THE  CHRISTIAN  LIFE  163 

(8)  A  complete  and  unconditional  surrender  to  God,  a 
dedication  of  self  to  Him,  and  a  reception  and  appropriation, 
as  our  sanctifier,  of  the  personal  Sanctifier,  God,  in  the  person 
of  the  Holy  Spirit,  the  "Spirit  of  Holiness"  (Rom.  1:4). 
This  is  not  attaining  a  blessing,  but  obtaining  the  Blesser. 
The  Blesser  always  brings  the  blessing.  He  abides. 
11.  The  time  of  sanctification. 

(1)  All  Christian  teachers  admit  that  sanctification  is 
necessary  and  required,  but  they  differ  as  to  the  time  when  it 
is  to  take  place.     There  are  three  theories: 

1.  At  regeneration.  This  is  true  in  the  formal  sense 
(see  above,  6,  (2),  1),  but  it  cannot  be  true  in  the  moral  sense 
(6,  (2),  2).  In  both  Old  and  New  Testaments,  only  God's 
people  are  called  upon  to  be  sanctified.  It  necessarily  follows 
regeneration. 

2.  Between  regeneration  and  death.  Here  we  find  two 
theories :  ( 1 )  That  it  is  a  gradual  growth  from  regeneration. 
(2)  That  it  is  instantaneous,  but  having  a  progressive  side. 

3.  At  death.  The  entire  Scripture  teaching  on  the  sub- 
ject is  most  eloquent  against  this.  The  commands,  means, 
results,  and  extent  utterly  forbid  such  a  thought. 

(2)  Sanctification  is  both  instantaneous  and  progressive. 
1.  Instantaneous. 

(1)  In  the  formal  sense  it  is  instantaneous  only. 
When  a  person  yields,  repents,  receives  Christ,  and  believes 
that  the  work  is  done  he  is  not  only  justified  and  regenerated, 
but  he  is  also,  in  this  first  and  formal  sense,  sanctified  (I  Cor. 
6:11;  Heb.  10:10,  14).  Hence  Christians  are  called  "saints" 
(Rom.  1  vj\  I  Cor.  1 :2,  omitting  italicized  words,  II  Cor.  1:1). 
"If  a  man  is  not  a  saint  he  is  not  a  Christian;  if  he  is  a 
Christian  he  is  a  saint.  In  some  quarters  people  are  canonized 
after  they  are  dead;  the  New  Testament  canonizes  believers 
while  they  are  alive"   (Evans,  Great  Doctrines). 

(2)  In  the  moral  sense  it  is  (1)  instantaneous,  a  defi- 
nite act  of  yielding  to  God,  of  waiting  upon  God  for  the 
filling  of  the  Holy  Spirit  and  enduement  of  power,  and  of 
claiming  and  receiving  this  fullness  by  faith  as  a  part  of  our 
redemption  rights  (Luke  24:49;  John  20:22;  Acts  1:4,  5,  8). 


164.  THE  CHRISTIAN  WORKERS'  MANUAL 

This  must  be  done  with  the  whole  heart  and  will  before  the 
Spirit  can  have  a  surrendered  life  in  which  to  do  His  trans- 
forming work  (II  Cor.  3:18).     This  is  a  definite  experience 
bringing  definite  results. 
2.  Progressive. 

In  the  moral  sense  it  is  (2)  progressive,  a  subduing 
of  the  heart  by  Jesus,  who  is  now,  in  a  very  real  sense,  Lord ; 
a  yielding  to  Him  of  the  results  of  the  old  nature  as  they  come 
up,  the  sins,  faults,  and  desires  as  they  are  shown  in  the  Word, 
the  mirror  and  the  Spirit's  instrument  (Jas.  1 122-25  ;  Psa.  119: 
105;  John  17:17;  Eph.  5:25,  26);  a  pruning  process  (John 
15:1-3)  ;  often  a  chastening  process  (I  Pet.  1  :y;  4:12.  13)  ;  a 
growing  in  (not  into)  grace  and  the  knowledge  of  Him  (II 
Pet.  3:18);  an  abounding  more  and  more  in  love  and  in  a 
godly  walk  (I  Thes.  3:12;  4:1,  10);  a  bringing  of  every 
thought  into  captivity  to  the  obedience  of  Christ  (II  Cor.  10: 
5),  etc.  The  separation  from  each  sin  (anger,  pride,  etc.)  as 
it  comes  up  and  is  definitely  handed  over  to  the  Sanctifier  for 
crucifixion  may  be  instantaneous,  but  He  does  not  do  all  His 
work  in  an  instant,  and  it  seems  to  be  the  experience  of  most 
people  that  the  things  which  hinder  are  dealt  with  individually. 
As  we  look  into  the  mirror  and  see  the  blemishes,  we  do  not 
grieve  the  Spirit  by  trying  to  free  ourselves  from  them,  but 
we  deal  with  Him  and  trust  Him  to  put  them  away  from  us 
(Eph.  4:30,  31).  While  it  is  true  that  the  Spirit  does  not 
reveal  all  defects  and  unclaimed  territory  at  once,  yet  it  is 
also  true  that  at  the  moment  anything  like  this  is  revealed 
we  can  and  should  claim  and  secure  complete  and  instantane- 
ous and  permanent  victory. 

(3)  Sanctification  in  its  final  form,  complete  in  every 
way  as  to  spirit,  soul,  and  body,  when  we  shall  be  like  Him, 
be  free  from  pain,  death,  etc.,  will  take  place  not  at  death, 
but  at  the  coming  of  the  Lord  (I  Thes.  3  :i2,  13;  5  :23,  R.  V., 
I  John  3:2;  Phil.  3:20,  21). 

12.  The  extent  of  sanctification  (I  Thes.  5:23,  24). 

(1)   Sanctified  wholly,  or  through  and  through. 

I.  The  spirit,  the  highest  nature  in  man,  that  which 
was  made  in  the  image  of  God  and  which  is  capable  of  know- 


THE  CHRISTIAN  LIFE  165 

ing,  loving,  enjoying,  and  glorifying  Him.  It  is  dead  in  the 
unsaved  man  but  alive  and  lively  in  the  Christian.  A  sanc- 
tified spirit  is  separated  from  spiritual  pride,  unbelief,  selfish 
ambition,  and  all  other  "defilement  of  the  spirit"  (II  Cor. 
7:1)  and  from  everything  that  hinders  our  best  communion 
with  God,  and  is  dedicated  to  Him  to  know,  love,  trust,  and 
obey  Him,  and  to  be  filled  with  His  Spirit  and  with  the  knowl- 
edge of  His  will  (Col.  1 19-12). 

2.  The  soul,  or  life.  This  is  the  animal,  or  physical, 
life,  that  which  man  has  in  common  with  the  beasts  (Job  12  :io 
and  others).  It  is  also  the  seat  of  the  understanding,  tastes, 
sympathies,  affections,  passions,  desires,  and  appetites.  These 
exist  in  the  beast,  were  raised  to  a  high  degree  in  man  as  God 
made  him,  are  made  sinful  and  degraded  in  man  as  sin  made 
him,  and  are  restored  to  the  normal  in  redemption.  A  sancti- 
fied soul  is  one  in  which  all  these  parts,  the  intellect,  memory, 
imagination,  tastes,  talents,  affections,  desires,  appetites,  and 
such  like,  are  wholly  given  to  God,  dedicated  to  His  service, 
and  under  the  control  of  His  Spirit. 

3.  The  body,  or  the  material  part  of  man,  "the  house 
we  live  in."  It  was  created  immortal,  but  when  sin  entered 
it  became  mortal  (Gen.  2:17;  Rom.  5:12).  The  Bible  teaches 
that  the  body  is  a  very  important  and  highly  honored  part  of 
man,  so  much  so  that  God  Himself,  in  the  person  of  Jesus 
Christ,  became  a  man  with  a  human  body  (Heb.  2:14;  John 
1 114).  The  body  of  the  Christian  is  the  dwelling-place  of  the 
Holy  Spirit  (I  Cor.  3:16;  6:19).  A  sanctified  body  is  one 
whose  every  part,  eyes,  ears,  tongue,  hands,  feet,  and  all  are 
separated  to  God  from  the  worldliness  and  sin  of  the  world 
and  dedicated  to  Him  for  His  service  exclusively.  (See  II 
Cor.  7:1;  I  Thes.  4:3-8.) 

(2)  Preserved  blameless  unto  (R.  V.,  "at,"  literally,  "in") 
the  coming  (presence)  of  our  Lord  Jesus  Christ.  If  we  are 
to  be  all  this  at  His  coming  the  work  must  be  done  before 
He  comes. 

(3)  The  God  of  Peace  Himself  is  the  Sanctifier,  the 
Faithful  Caller,  and  the  Doer.  This  He  does  by  the  filling 
with  the  Spirit. 


166  THE  CHRISTIAN  WORKERS'  MANUAL 

13.  Entire  sanctification  is  the  state  of  being  filled  with  the 
Holy  Spirit.  It  is  a  life  of  victory  as  long  as  one  is  thus 
filled.     This  filling  is  not  optional;  it  is  commanded   (Eph. 

5:18). 

14.  Sanctification  is  God's  provision,  God's  will,  and  God's 
call  (Heb.  9:13,  14;  10:10;  I  Thes.  4:3,  7;  5:23,  24). 

15.  Results  of  sanctification. 

(1)  It  brings  salvation  (II  Thes.  2:13).  This  is  neither 
justification  nor  regeneration  but  it  is  the  process  of  being  kept 
saved  from  the  power  and  dominion  of  sin  by  the  indwelling 
Holy  Spirit.    A  present  salvation. 

(2)  It  will  result  in  seeing  the  Lord  (Heb.  12:14;  Matt. 
5  :8).    We  are  to  desire  and  pursue  after  it. 

(3)  It  causes  one  to  live  as  a  servant  of  righteousness 
(Rom.  6:19). 

(4)  It  causes  one  to  bring  forth  fruit  corresponding  to 
holiness,  or  sanctification  (Rom.  6:22). 

(5)  It  keeps  one  separated  from  the  sins  of  the  body  (I 
Thes.  4:3-7). 

(6)  It  makes  one  meet  for  the  Master's  use  (II  Tim. 
2:21). 

(7)  It  brings  us  into  oneness  with  the  Sanctifier,  so 
that  He  is  not  ashamed  to  call  us  brethren  (Heb.  2  :n  ;  12:10). 

(8)  It  secures  an  inheritance  (Acts  20:32;  26:18;  Rom. 
8:2-18). 

54.    WAITING 

1.  While  there  are  many  things  that  the  Christian  has  now, 
such  as  justification,  regeneration,  sanctification,  and  many 
other  benefits  of  the  finished  work  of  Jesus,  yet  there  are  other 
things  for  which  he  is  waiting. 

I.     Adoption 

1.  The  word  translated  "adoption,"  "adoption  of  sons,"  and 
"adoption  of  children"  occurs  five  times  and  means  son-plac- 
ing. It  is  in  no  way  connected  with  regeneration,  which  is 
son-making.    It  is  entirely  future. 

2.  The  word  "adoption"  is  a  Roman  word  and  refers  to  the 


THE  CHRISTIAN  LIFE  167 

time  when  the  senator's  son  became  "of  age"  and  the  heir  to 
his  father's  possession.  At  that  time  the  father  took  him  into 
the  senate  and  publicly  took  off  the  toga  of  boyhood  and  put 
upon  him  the  toga  of  manhood.  This  was  adoption.  It  might 
well  be  translated  "majority."  It  has  no  reference  to  our 
modern  thought  of  adoption,  the  taking  by  one  man  of  the  son 
of  another  to  be  his  son  in  position  and  advantages.  We  are 
sons  now,  with  all  the  spiritual  rights  and  privileges  of  this 
present  age,  thus  partaking  of  the  divine  nature  (II  Pet.  1 14). 
"All  things  in  the  house  are  ours."  But  this  is  not  by  "adop- 
tion'' but  by  oirth.  We  cannot  very  well  be  both  born  and 
adopted,  according  to  the  commonly  understood  meaning  of 
the  latter  term. 

3.  We  are  nowhere  told  that  adoption  is  a  present  possession. 
On  the  contrary 

(1)  We  have  the  "Spirit  of  Adoption,"  or  the  Spirit  as 
the  pledge  and  earnest  of  adoption  (Rom.  8:15  ;  Eph.  1 113,  14). 

(2)  We  are  waiting  for  the  adoption,  which  is  a  phase 
of  and  occurs  at  the  time  of  the  redemption  of  the  body,  the 
resurrection  (Rom.  8:23). 

(3)  We  are  redeemed  that  we  might  receive  the  son- 
placing,  or  adoption  of  sons  (Gal.  4:5). 

(4)  We,  saints,  are  predestinated  unto  the  adoption  (Eph. 

1:5). 

II.     Resurrection  of  the  Body 

1.  Taught  in  the  Old  Testament. 

(1)  With  some  probability  (Psa.  16:9-11;  17:15;  49:15; 

73:24). 

(2)  With  more  probability  (Job  14:13-15;  Hos.  13:14). 

(3)  With  certainty  (Job  19:25-27;  Isa.  26:19;  Dan.  12: 

i-3). 

(4)  Illustrations:  (1)  The  widow's  son  (I  Kings  17:17- 
24).  (2)  The  Shunammite's  son  (II  Kings  4.32-37).  (3) 
The  man  whose  body  touched  the  dead  body  of  Elisha  (II 
Kings  13:21). 

2.  Taught  in  the  New  Testament. 

(1)   The  resurrection  of  the  just  (Luke  14:13,  14). 


168  THE  CHRISTIAN  WORKERS'  MANUAL 

(2)  The  resurreciton  of  all  who  are  in  their  graves.  They 
who  have  done  good  and  they  who  have  done  evil  shall  come 
forth.  Two  resurrections  here,  a  resurrection  of  life  and  a 
resurrection  of  judgment.  Nothing  is  stated  as  to  time  (John 
5:28,  29).    Compare  Dan.  12:2. 

(3)  A  resurrection  of  the  dead,  both  of  the  just  and  of 
the  unjust.    Two  resurrections.    No  time  stated  (Acts  24:15). 

(4)  Jesus  will  raise  the  righteous  "at  the  last  day"  (John 
6:39,  40,  44,  54).  This  is  at  His  coming  at  the  close  of  this 
age. 

(5)  The  resurrection  of  those  who  are  Christ's,  the  dead 
in  Christ,  will  take  place  at  His  coming  (I  Cor.  15:22,  23; 
I  Thes.  4:13-16).  They  are  "blessed  and  holy."  This  is 
the  "first  resurrection,"  and  is  confined  to  the  righteous  dead 
alone  (Rev.  20:4-6).    A  "first"  makes  necessary  a  second. 

(6)  The  rest  of  the  dead  (all,  minus  the  righteous)  will 
be  raised  after  the  millennium  of  one  thousand  years  (Rev. 
20:5,  11-13).     This  is  the  second  resurrection. 

(7)  Thus  we  see  that  the  time,  the  persons,  and  the  issues 
of  the  two  resurrections  are  entirely  different. 

(8)  Peter  and  John  preached  the  resurrection  from  the 
dead  (Acts  4:2). 

(9)  Paul  did  the  same  (Acts  17:18,  32;  23:6;  24:15; 
I  Cor.   15:12-55). 

(10)  God,  by  His  power,  will  raise  the  dead  (Rom.  4:17; 
I  Cor.  6:14;  II  Cor.  1  :g;  4:14). 

(11)  The  resurrection  is  a  first  principle  of  the  gospel  (I 
Cor.  15:13,  14;  Heb.  6:1,  2). 

(12)  The  nature  of  the  resurrection  body. 

1.  It  will  be  like  Christ's  body  (I  John  3:2;  Phil.  3:20, 
21).  (1)  A  glorious  body  (Phil.  3:21).  (2)  A  real  body 
with  flesh  and  bones,  hands  and  feet,  able  to  eat,  talk,  etc. 
(Luke  24:39-44),  recognizable  (Luke  24:31;  John  20:16), 
powerful  to  appear  when  the  door  is  shut,  and  to  vanish  (John 
20:19,  26;  Luke  24:31). 

2.  It  will  be  as  the  angels  in  that  there  will  be  neither 
marriage  nor  death  (Luke  20:35,  36). 

3.  In  I  Cor.   15:35-57  it  is  characterized  as  follows: 


THE  CHRISTIAN  LIFE  169 

(i)  It  will  not  be  the  same  body  that  was  laid  in  the  grave, 
although  its  identity  and  individuality  will  be  preserved  (35- 
37).  (2)  It  will  be  a  body  which  God  will  give  to  each  one 
as  He  wills;  these  bodies  will  differ  from  one  another  (38-41). 
(3)  It  will  be  incorruptible,  not  subject  to  decay  (42),  (4) 
glorious  (43),  (5)  powerful,  not  subject  to  weariness  nor 
weakness  (43),  (6)  spiritual,  the  spirit  being  its  life  (44-46), 
(7)  heavenly  (47-49).  (8)  It  will  not  have  flesh  and  blood, 
but  it  will  have  flesh  and  bones ;  hence  it  will  not  be  pure 
spirit  (50;  Luke  24:39).  (9)  It  will  be  a  changed  body  (51, 
52).  (10)  It  will  be  incorruptible  and  immortal  (53).  Hence 
it  will  be  victorious  over  sin,  death,  and  the  grave  (54-57). 
It  will  be  in  every  way  an  improvement  over  the  old  body. 

(13)  Illustrations:  (1)  Jairus'  daughter  (Matt.  9:18,  25). 
(2)  The  widow  of  Nain's  son  (Luke  7:11-15).  (3)  Lazarus 
(John  11  :i4,  43,  44).  (4)  Many  saints  at  the  death  of  Christ 
(Matt.  27:52,  53).     (5)  Dorcas  (Acts  9:36-41). 

(14)  The  crowning  illustration  and  the  proof  and  pledge 
of  the  resurrection  of  the  body  is  the  resurrection  of  the  Lord 
Jesus.     (See  Article  37.) 

(15)  At  death  the  body  goes  into  the  ground  to  await  the 
resurrection.  The  spirit  of  the  Christian  goes  immediately  to 
heaven,  a  place  of  conscious  happiness  in  the  presence  of  God, 
"with  Christ"  (Eccl.  12:7;  Acts  7:59;  II  Cor.  5:6,  8;  Phil. 
1:21-24).  It  is  thought  by  many  that  during  this  time  the 
spirit  has  some  sort  of  a  body  but  not  the  resurrection  body. 
This  is  quite  possible.  The  spirit  of  the  unsaved  goes  imme- 
diately to  hell,  a  place  of  conscious  punishment  (Luke  16:22- 
24).    Likewise  he  also  may  have  some  sort  of  body. 


III.    Judgment  and  Rewards 

1.  "It  is  appointed  unto  men  once  to  die,  and  after  this 
(cometh)  judgment"  (Heb.  9:27,  R.  V.).  "He  hath  appointed 
a  day  in  which  He  will  judge  the  world  in  righteousness  by 
the  man  whom  He  hath  ordained"  (Acts  17:31).  See  Psa; 
96:13;  98:9. 


170  THE  CHRISTIAN  WORKERS'  MANUAL 

2.  The  word  translated  "judgment"  means  separation,  selec- 
tion, decision.  As  used  in  this  article,  A  judgment  is  an 
event  in  which  God  ( I )  brings  special  and  definite  punishment 
upon  an  individual  because  of  sin,  and  (2)  manifests  His 
righteous  decisions  by  giving  various  rewards  to  the  righteous 
and  different  degrees  of  punishment  to  the  wicked,  according 
to  their  works. 

3.  The  Judge.  God  has  appointed  Jesus  Christ  as  the 
Judge,  "because  He  is  the  Son  of  Man"  (John  5  \22y  23,  27 ; 
Acts  10:42;  17:31;  II  Cor.  5:10;  II  Tim.  4:1).  As  God  He 
is  omniscient,  competent,  and  just,  and  as  man  He  is  sym- 
pathetic, merciful,  and  faithful. 

4.  Three  judgments  are  all  that  need  to  be  considered  in 
this  article.  These  do  not  include  the  judgment  of  the  living 
nations  (Matt.  25:31-46),  which  will  take  place  at  the  coming 
of  the  Lord  and  after  the  marriage  supper  of  the  Lamb  and 
the  judgment  of  the  saints  (Matt.  25:1-30). 

(1)  As  to  sin.  At  the  cross.  Jesus,  the  future  Judge, 
was  judged,  condemned,  and  executed  by  wicked  men  (Mark 
14:55-64;  15:20-25;  Acts  2:23).  He  was,  by  the  Father, 
made  sin  and  a  curse  for  us,  and,  by  His  death,  redeemed  us 
from  the  curse  and  put  away  the  sin  (II  Cor.  5  :2i ;  Gal.  3  :i3 ; 
Heb.  9:26;  Col.  2:14;  Rom.  5:8;  I  Pet.  2:24).  Hence  the 
judgment  of  the  cross  for  sin  is  past,  God  having  dealt  with 
it  there  and  judged  it  in  the  person  of  His  Son.  This  judg- 
ment covers  every  past  sin  of  everyone  who  receives  Jesus  as 
his  Substitute,  Saviour,  and  Lord  and  identifies  himself  by 
faith  with  Him  in  His  death  and  resurrection;  hence  it  avails 
for  believers  only  (John  3:16-18;  5:24,  R.  V.,  Rom.  8:1).  It 
also  covers  confessed  sins  after  conversion.  This  execution 
of  judgment  upon  Jesus  was  the  momentous  event  which 
brings  condemnation  upon  the  unbeliever  (John  3:18,  19; 
16:8,  9). 

(2)  As  to  works.  The  believer.  At  the  coming  of  the 
Lord  and  after  the  first  resurrection  the  living  saints  and  those 
raised  from  the  dead  must  appear  before  the  bema,  or  judg- 
ment-seat, of  Christ  to  receive  rewards  or  to  suffer  loss,  accord- 
ing to  their  works  (Rom.  14:10,  12;  I  Cor.  3:8-15;  II  Cor. 


THE  CHRISTIAN  LIFE  171 

5:10;  Luke  14:14;  Rev.  22:12).  Here  we  get  the  praise  of 
God  ( I  Cor.  4:5),  the  five  crowns  as  rewards  for  service,  and 
the  abundant  entrance  (see  Article  4,  paragraph  3,  (3) -(7) 
and  4,  (i)-(6)). 

(3)  As  to  works.  The  unbeliever.  After  the  Millenium 
and  the  brief  apostasy  that  follows  (Rev.  20:5-10),  the  rest 
of  the  dead,  the  wicked  dead,  those  whose  names  will  not  be 
found  in  the  book  of  life,  will  be  raised  and  judged  at  the 
Great  White  Throne,  according  to  their  works.  This  will 
determine  the  degrees  of  punishment  then  future  (Rev.  20:11- 
15;  compare  Luke  12:47,  48).  Christ  will  be  the  judge,  and 
the  judgment  will  include  the  living  and  the  dead  (John  5:22; 
II  Tim.  4:1,  R.  V.).    It  will  be  the  last  judgment. 


IV.     Glorification 

1.  Glorification  is  the  state  of  being  glorified.  To  glorify 
is  to  make  glorious.    Glorious  means  full  of  glory. 

2.  Glory.  The  word  "glory"  is  not  easily  defined.  There 
are  some  statements,  however,  that  will  give  ideas  as  to  the 
greatness  of  this  wonderful  word  in  the  sense  needed  in  this 
article.  It  is,  first  of  all,  God  Himself,  His  essential  Being, 
what  He  is  (Isa.  33:21;  Acts  y.2)  Eph.  1:17).  He  is  "the 
God  of  Glory,"  "the  Father  of  Glory,"  and  the  like.  Second, 
it  is  God  as  revealed  in  Jesus  Christ  who  is  the  "brightness 
(effulgence)  of  His  glory/'  the  "Lord  of  Glory,"  and  the 
Revealer  of  the  Father  (Heb.  1:3;  I  Cor.  2:%;  II  Cor.  4:6; 
John  1:14,  18;  Matt.  11:27).  Third,  it  is  God  as  revealed  in 
His  works,  notably  that  of  creation  (Psa.  8:1;  19:1;  111:3; 
Isa.  40:28).  It  is  also  God  glorious  in  power,  holiness,  name, 
majesty,  praises  (Ex.  15:1,  6,  11;  Psa.  66:2;  72:19;  145:5, 
12).  The  glory  of  God  was  too  powerful  even  to  be  seen  by 
Moses,  but  he  was  given  a  manifestation  of  it  in  God's  good- 
ness, grace,  and  mercy  (Ex.  33:18-23;  34:5-7).  So  the  word 
means  splendor,  brightness,  majesty,  praise,  and  all  that  is 
Godlike. 


172  THE  CHRISTIAN  WORKERS'  MANUAL 

3.  The  clear  and  full  manifestation  of  God's  glory  is  made 
in  the  history  of  redemption.  His  grace  is  exclusively  God- 
like, hence  glorious  (Eph.  1:6;  John  1:14),  being  "His  free, 
self-moving  love,  bestowing  good  without  money  and  without 
price  upon  the  needy  and  unworthy"  (Candlish).  The  Lord 
Jesus  glorified  God  in  His  incarnation  (John  1 114;  Luke  2:12- 
14)  and  during  His  life  and  work  on  earth  (John  17:4),  and 
that  glorification  was  finished  when  He  died,  rose,  and 
ascended,  or  at  His  resurrection,  ascension,  and  enthronement 
(John  13:31,  32;  7:39).  Then  came  the  restoration  of  that 
wonderful  life  of  glory  which  He  had  with  the  Father  from 
all  eternity  down  to  the  time  of  His  incarnation,  and  which 
included  the  most  intimate  fellowship  and  communion  of  life 
and  glory  (John  17:5,  24). 

4.  Our  glorification,  then,  is  located ;  beginning  at  the  resur- 
rection of  the  body,  as  did  His.  Jesus  "was  not  yet  glorified" 
before  this,  although  He  glorified  the  Father.  While  we  were 
created  for  the  glory  of  God  (Isa.  43  :?),  sin  caused  us  to  come 
short  of  trie  glory  of  God  (Rom.  3:23),  justification  caused 
us  to  see  and  rejoice  in  the  hope  of  the  glory  of  God  (Rom  5 : 
I,  2),  while  that  hope  is  partly  and  doubtless  largely  realized 
by  the  Spirit-filled  life  (John  16:13,  14),  and  while  the  mission 
of  the  church  is  to  glorify  God  (Eph.  3:21),  yet  this  is  not 
our  glorification,  but  His.  Spiritually  we  are  one  with  the 
Lord,  raised  and  seated  with  Him  in  the  heavenlies  (Eph.  2:6) 
and  so  we  share  His  present  glory  to  some  extent,  and  the 
Christian  life  is  indeed  "glorious,"  but  this  is  not  our  glorifica- 
tion. Our  glorification,  as  did  His,  includes  a  glorified  body, 
which  is  ours  at  the  resurrection  (I  Cor.  15:41-43),  or  at  the 
"change"  if  Jesus  comes  before  death  (I  Cor.  15:51-53;  Phil. 
3:20,  21 ;  Col.  3  :3).  Then  "we  shall  be  like  Him,  for  we  shall 
see  Him  as  He  is"  (I  John  3:2).  So  for  the  Christian  it  is 
life,  death,  resurrection,  glory;  or  life,  change,  glory.  It  will 
be  glory,  anyhow. 

5.  Glorification  was  God's  gracious  purpose  from  past 
eternity ;  hence  it  is  indicated  in  the  past  tense  in  Rom.  8 :3c 


THE  CHRISTIAN  LIFE  173 

V.     Seven  Expressions 

There  are  seven  wonderful  expressions  which  cluster  around 
the  glorious  event  of  the  Coming  of  the  Lord.  For  the  realiza- 
tion of  these  we  are  waiting. 

i.  "The  glory  which  shall  be  revealed  in  us"  (Rom.  8:18). 

2.  "The  manifestation  of  the  sons  of  God"  (Rom.  8:19). 

3.  "The  glorious  liberty  of  the  children  of  God"  (Rom. 
8:21). 

4.  "The  adoption"  (Rom.  8:23). 

5.  "The  redemption  of  our  body"  (Rom.  8:22). 

6.  "The  redemption  of  the  purchased  possession"  (Eph. 
1:14). 

7.  "The  day  of  redemption"  (Eph.  4:30). 

55.    WHAT  GOD  IS  ABLE  TO  DO 

1.  Save  to  the  uttermost  (Heb.  7:25). 

2.  Keep  what  we  commit  (II  Tim.  1:12). 

3.  Keep  us  from  falling  (Jude  24). 

4.  Succor  them  that  are  tempted  (Heb.  2:18). 

5.  Make  us  stand   (Rom.  14:4). 

6.  Deliver  (Dan.  3:17;  6:20,  22). 

7.  Do  exceedingly  abundantly  (Eph.  3:20). 

8.  Subdue  all  things  unto  Himself   (Phil.  3:21), 

9.  Perform  His  promises  (Rom.  4:21). 

10.  Build  up  believers   (Acts  20:32). 

11.  Make  all  grace  abound  (II  Cor.  9:8). 

12.  Give  much  more  (II  Chron.  25:9). 

13.  Raise  the  dead  (Heb.  11:19). 

14.  Raise  up  children  from  stones  (Matt.  3:9). 

56.     GOD  OUR  FATHER 

1.  One  of  the  most  beautiful  words  of  Scripture  is  the  name 
"Father."  As  applied  to  God  it  is  almost  exclusively  a  New 
Testament  term.    The  thought  of  God  as  Father  is  very  spar- 


174  THE  CHRISTIAN  WORKERS'  MANUAL 

ingly  expressed  in  the  Old  Testament,  but  it  is  found  in  con- 
nection with  Israel  in  covenant  relation  (Deut.  32:6;  II  Sam. 
7:14;  Isa.  63:16;  64:8;  Jer.  3:4,  19;  31:20;  Mai.  3:17). 

2.  Jesus  introduced  the  word  "Father"  in  its  family  rela- 
tionship. It  is  found  seventeen  times  in  the  "Sermon  on  the 
Mount"  (Matt.  5  to  7)  ;  three  times  in  chapter  5,  twelve 
times  in  chapter  6,  and  twice  in  chapter  7.  The  word  implies 
a  family,  a  birth,  and  children.  This  great  message  contains 
the  laws  of  the  spiritual  kingdom,  the  rules  of  the  family  life. 
Jesus  had  already  taught  concerning  the  new  birth  and  the 
kingdom  of  God  (John  3:1-7;  compare  Rom.  14:17).  This 
new  birth  is  also  necessary  for  entrance  into  the  kingdom  of 
heaven,  which  is  the  same  as  the  kingdom  of  God  (Matt. 
18 :3 ;  see  Article  61 ) .  Now  He  talks  to  the  disciples  as 
children  of  their  heavenly  Father  and  as  subjects  of  the  new, 
spiritual  kingdom  that  He  was  about  to  introduce.  He  tells 
them  what  Father  expects  of  them  and  what  they  may  expect 
of  Father. 

3.  As  applied  to  God,  the  word  "Father"  occurs  about  270 
times  in  the  New  Testament.  Of  these,  122  are  in  John's 
Gospel  and  forty-five  in  Matthew.  Note  a  few  of  these  refer- 
ences, and  note  also  the  frequent  use  of  the  words  "your"  and 
"thy." 

(1)  A  shining  Christian  glorifies  his  ("your")  Father  in 
heaven  (Matt.  5:16). 

(2)  Love  is  a  characteristic  of  the  children  of  their 
("your")  Father  in  heaven  (Matt.  5:44-48). 

(3)  "Thy"  Father's  open  reward  in  answer  to  prayer  to 
"thy"  Father  (Matt.  6:1,  4,  6,  18). 

(4)  "Your"  Father  knoweth  your  need  (Matt.  6:8,  32). 

(5)  The  address  of  the  model  for  prayer  (Matt.  6:9). 
Who  can  offer  this  prayer  ?  Those,  and  those  only,  who  have 
been  born  into  the  family  and  who  can,  therefore,  say  "our 
Father."  Jesus  a  second  time  gave  practically  the  same  form 
in  reply  to  the  request,  "Lord,  teach  us  to  pray"  (Luke  11: 

1-4). 

(6)  "Your"  heavenly  Father  will  forgive  your  trespasses 
if  you  will  forgive  others;  otherwise  not  (Matt.  6:14,  15). 


THE  CHRISTIAN  LIFE  175 

Remember  that  this  is  family  life  and  beware  of  the  loose 
teaching  that  a  child  of  God  can  be  forgiven  while  he  refuses 
to  forgive  others. 

Note. — Eph.  4:32  in  no  way  contradicts  this;  it  gives  to  the  child 
of  God  the  exhortation  to  forgiveness  and  the  basis  for  it,  while  this 
(Math.  5:12,  14,  15)  gives  him  the  measure  of  forgiveness. 

(7)  "Your"  heavenly  Father  feeds  the  fowls;  surely  He 
will  care  for  you  (Matt.  6:26-32). 

(8)  "Your"  Father  in  heaven  will  give  good  things  to 
you  who  ask  (Matt.  7:11}, 

(9)  "Your"  Father  notices  the  little  things  (Matt.  10:29, 

30). 

(10)  Not  the  will  of  "your"  Father  that  any  should  perish 
(Matt.  18:14). 

(11)  "Your"  Father  is  merciful;  so  must  ye  be   (Luke 

6:36). 

(12)  "Your"  heavenly  Father  will  give  the  Holy  Spirit  to 
you  who  ask  (Luke  11:13). 

(13)  It  is  "your"  Father's  good  pleasure  to  give  you  the 
kingdom  (Luke  12:32). 

( 14)  Worship  the  Father  in  Spirit  and  in  truth  (John  4 :2i- 

23). 

(15)  Jesus  is  the  way  to  the  Father  (John  14:6). 

(16)  Asking    and    receiving    glorifies    the    Father    (John 

I4:i3). 

(17)  Fruit-bearing  glorifies  the  Father  (John  15:8). 

(18)  Ask  the  Father  (John  15:16). 

(19)  Fellowship  with  the  Father  (I  John  1:3). 

(20)  Know  the  Father  (I  John  2:13). 

4.  A  part  of  the  work  of  the  Holy  Spirit  in  the  believer  is 
to  make  God  real  as  Father  and  to  cause  him  to  really  know 
God  as  Father,  to  have  fellowship  with  Him,  to  enjoy  Him, 
and  to  trust  Him  (Rom.  8:16).  He  makes  the  believer  child- 
like. The  real  essence  of  the  Christian  life  is  having  a  good 
time  with  Father.  Many  who  are  really  sons  say  "Our  Father" 
with  little  realization  of  what  it  means.  In  the  parable  of  the 
Prodigal  Son,  the  elder  son  was  living  as  a  mere  servant,  far 
beneath  his  privileges,  not  asking  for  gifts  and  angry  because 


176  THE  CHRISTIAN  WORKERS'  MANUAL 

the  gifts  were  bestowed  upon  another.    He  knew  very  little  of 
the    reality   of    sonship,    fellowship,    and   partnership    (Luke 

15^5-31)- 

5.  The  Fatherhood  of  God  is  a  blessed  truth,  but  beware  of 
Satan's  lie,  the  universal  Fatherhood  of  God.  God  is  a  Father ; 
He  has  a  family,  and  that  family  is  rapidly  increasing  by  the 
souls  won  to  Jesus  Christ.  Part  of  the  family  is  on  earth  and 
part  has  gone  on  to  be  with  the  Lord,  but  it  is  the  same  un- 
broken family  still  (Eph.  3:14,  15).  But  the  devil  also  has  a 
family  (John  8:44;  I  John  3:10;  Acts  13:10;  Matt.  13:38), 
and  his  children  are  called  by  various  other  names  besides 
"children  of  the  devil,"  such  as  "children  of  disobedience," 
"children  of  wrath,"  etc.  (Eph.  2:2,  3).  (See  Article  18.)  He 
works  in  them  to  keep  them.  The  only  way  to  get  them  from 
Satan's  family  into  God's  family  is  by  the  new  birth,  a  work 
of  the  Holy  Spirit  alone  (John  3:3-7).  This  is  salvation 
(Titus  3:5).     It  is  our  privilege  to  win  as  many  as  possible. 


57.    THE  CHRISTIAN'S  FAITH  IN  GOD 

1.  This  is  a  continuation  of  Article  42.  The  sinner  is  called 
upon  to  believe  God  as  God;  the  Christian  is  expected  to 
believe  God  as  Father.  Hence  this  study  is  vitally  connected 
with  the  preceding  one  (56),  as  well  as  with  the  following 
one  (58). 

2.  In  Mark  1 1 :22  we  are  told  to  "have  faith  in  God,"  that 
is,  believe  God.  But  why  should  we  believe  God?  Who  is 
God?  For  one  thing,  He  is  the  God  of  Abraham,  of  Isaac, 
and  of  Jacob  (Matt.  22:32).  What  did  He  do  for  Abraham 
that  would  encouage  us  to  believe  Him?  Read  the  life  of 
Abraham  and  find  out  (Gen.  12-25;  Rom.  4:17-25).  What 
did  He  do  for  Isaac?  (Gen.  21-28).  For  Jacob?  (Gen.  25- 
49).  Read  also  of  the  many  other  examples  of  faith,  such  as 
Jehoshaphat  (II  Chron.  20),  Hezekiah  (II  Chron.  29-32),  and 
Nehemiah.  See  also  the  list  of  great  examples  in  Heb.  11, 
and  what  they  did  through  faith.  Read  the  lives  of  George 
Muller,  Hudson  Taylor,  and  numerous  others. 


THE  CHRISTIAN  LIFE  177 

3.  But  the  most  personal  and  precious  of  all  is'  the  fact  that 
God  is  Father.  May  the  Holy  Spirit  make  Him  real  as  such 
and  produce  in  our  lives  that  precious  portion  of  His  fruit, 
faith  (Gal.  5  '.22)  !  If  God  is  Father  the  question  is  not,  why 
should  we  believe  Him?  but,  why  should  we  doubt  Him?  We 
believe  what  men  tell  us,  and  accept  their  promises,  unless  we 
know  them  to  be  liars.  Is  God  a  liar?  It  is  no  wonderful 
thing  for  one  who  is  His  child  to  believe  Him.  It  is  disgrace- 
ful to  do  otherwise.  A  child  does  not  think  of  doubting  his 
parents.    It  should  be,  "God  says  so,  that  is  sufficient." 

4.  Not  only  are  we  saved  by  faith,  but  the  Christian  life  is 
preeminently  a  life  of  faith  from  beginning  to  end.  We  stand 
by  faith  (II  Cor.  1:24),  walk  by  faith  (II  Cor.  5:7),  live  by 
faith  (Gal.  3:11).  "Without  faith  it  is  impossible  to  please 
Him"  (Heb.  11:6).  No  one  is  pleased  if  another  even  acts 
as  if  he  doubted  his  word.  There  are  two  persons  to  whom  all 
things  are  possible,  God  and  the  believer  (Mark  9:23;  10:27), 
and  it  is  a  sin  to  doubt  (Rom.  14:23).  Unbelief  is  a  hindrance 
to  mighty  works  (Matt.  13:58;  17:19,  20),  and  Jesus  often 
upbraided  His  disciples  for  their  unbelief  (Mark  4:40;  6:6; 
16:14;  Luke  8:25).  Unbelief  is  the  key  to  much  of  the  misery 
that  is  in  the  world  today,  for  faith  would  bring  prayer  and 
the  two  would  bring  salvation  and  end  wretchedness.  God  is 
seeking  people  who  will  dare  to  believe  Him  for  great  things 
in  order  that  He  may  do  great  things  with  and  through  them. 

5.  Faith  is  the  underlying  grace  for  everything  that  is  pleas- 
ing to  God.  Hence  it  is  Satan's  business  to  undermine  it  as 
far  as  possible  by  bringing  in  doubt,  worry,  anxiety,  haste,  and 
the  like,  and  thus  hinder  our  prayer  life,  fellowship,  and 
power  (Isa.  26:3,  4).  Doubt  keeps  one  from  the  Canaan  life 
(Heb.  3:12  to  4:11).  One  who  has  not  gone  on  to  receive 
the  fullness  of  the  Spirit  is  usually  weak  in  faith  and  is  not 
able  to  trust  God  for  large  things.  He  is  more  on  the  material 
line  and  prefers  to  walk  by  sight  and  depend  upon  himself. 
Hence  God  cannot  use  him  as  He  can  the  Spirit-filled  one. 

6.  Sources  of  faith.  Faith,  in  the  Christian  life,  is  the  gift 
of  God  (Rom.  12:3;  Eph.  6:23;  Phil.  1:29).  Although  this 
is  so,  yet  we  are  told  to  follow  after  it  (I  Tim.  6:11 ;  II  Tim. 


178  THE  CHRISTIAN  WORKERS'  MANUAL 

2:22).     Various  ways  of  receiving  this  gift  from  God  are 
placed  within  our  reach. 

(1)  God  Himself  (Mark  11:22).  Study  God  and  about 
God  and  get  acquainted  with  Him.  Find  out  who  He  is,  what 
He  has  done  for  others,  and  what  He  will  do  for  us. 

(2)  By  receiving  the  Holy  Spirit  and  then  partaking  of 
His  fruit  and  gift  (Gal.  5  :22;  I  Cor.  12:4,  8,  9;  II  Cor.  4:13; 
Acts  6:5,  8;  11:24). 

(3)  By  looking  from  self  unto  Jesus,  the  greatest  exam- 
ple of  faith  and  the  Author  and  Finisher  of  our  faith  (Heb. 
12:2). 

(4)  By  hearing  the  Word  of  God  (Acts  4:4;  18:8;  Rom. 
10:14,  17;  Eph.  1:13;  Heb.  4:2;  I  Thes.  2:13). 

(5)  By  looking,  not  at  circumstances  but  at  the  promises 
of  God  (Acts  27:20-25 ;  Rom.  4:17-21),  and  the  power  of  God 
(I  Cor.  2:5).    ' 

(6)  By  studying  the  lives  of  the  great  crowd  of  witnesses 
mentioned  in  Heb.  11  :i  to  12:1. 

(7)  By  laying  aside  the  weights  and  the  besetting  sin  of 
unbelief  (Heb.  12:1).  If  Satan  sees  that  he  cannot  make  us 
throw  aside  Christianity  altogether,  he  will  put  weights  upon 
us,  little  annoying  things,  doubt,  care,  and  the  like,  to  hinder 
faith. 

(8)  By  grace  (Acts  18:27). 

(9)  By  the  righteousness  of  God  and  of  Jesus  (II  Pet. 

1:1). 

(10)  By  prayer,  especially  for  increase  of  faith  (Mark 
9:24;  Luke  17:5,  6;  22:32;  II  Cor.  10:15).  God  gives  His 
gifts  in  answer  to  prayer.  Faith  is  also  a  gift  and  part  of  the 
fruit  of  the  Spirit,  and  the  Spirit  is  given  in  answer  to  prayer 
(Luke  11  :i3). 
7.  What  Christians  must  do  in  regard  to  faith. 

(1)  Continue  in,  grounded  and  settled,  so  as  not  to  be 
led  away  by  false  teaching  (Col.  1:23;  I  Tim.  2:15;  Acts 
14:22).     Continuing  in  implies  getting  into. 

(2)  Be  steadfast  in  (Col.  2:5).  This  is  necessary  in 
order  to  resist  the  devil  (I  Pet.  5:8,  9). 

(3)  Be  established  in  (Col.  2:7;  Acts  16:5). 


THE  CHRISTIAN  LIFE  179 

(4)  Stand  fast  in  (I  Cor.  16:13).    A  source  of  strength. 

(5)  Have  boldness  in  (I  Tim.  3:13). 

(6)  Hold  (I  Tim.  1:19;  3:9). 

(7)  Hold  fast  the  form  of  sound  doctrine  in  (II  Tim. 
1:13;  Titus  1  113;  2:2). 

(8)  Follow  after  (I  Tim.  6:11 ;  II  Tim.  2:22). 

(9)  Fight  the  good  fight  of   (I  Tim.  6:12). 

(10)  Hold  fast  the  confession  of   (Heb.   10:23). 

(11)  Have  unfeigned  faith  (I  Tim.  1:5;  II  Tim.  1:5). 

(12)  Not  depart  from  (I  Tim.  4:1;  5:12;  6:10,  21). 

(13)  Be  an  example  of  (I  Tim.  4:12). 

(14)  Be  nourished  in  the  words  of  (I  Tim.  4:6). 

(15)  Abound  in  (II  Cor.  8:7). 

(16)  Add  other  things  to  (II  Pet.  1:5). 

(17)  Be  rich  in  (Jas.  2:5). 

(18)  The  saints  of  the  different  churches  were  commended 
for  their  faith  (Rom.  1:8,  12;  Eph.  1:15;  Col.  1:4;  I  Thes. 
1 :3>  8 ;  3  15-7 ;  II  Thes.  1 13,  4,  1 1 ;  Phile.  5 ) . 

Note. — While  it  is  true  that  in  some  of  these  verses  "the  faith" 
may,  and  doubtless  does,  refer  to  doctrine,  yet  this  is  not  always  a 
necessary  inference,  since  it  is  rather  the  rule  that,  in  Greek,  abstract 
nouns  take  the  article,  even  when  that  article  cannot  be  expressed  in 
English.  But  even  so,  when  doctrine  is  called  "the  faith"  it  is  because 
faith  in  God  is  back  of  it. 

8.  Character  of  real  faith. 

(1)  Precious  (II  Pet.  1:1). 

(2)  Most  holy  (Jude  20). 

(3)  Unfeigned  (I  Tim.  1:5;  II  Tim.  1:5). 

(4)  A  works-producing  faith  (Jas.  2:14-24;  Eph.  2:10). 
We  are  saved  by  faith  without  works  but  not  by  that  faith 
that  is  without  works. 

(5)  A  faith  that  works  by  love  (Gal.  5:6).  Faith  begets 
love  and  love  begets  works. 

(6)  A  faith  that  obeys  God's  commands  (Heb.  11 :8,  17; 
Rom.  1:8  with  16:19,  26).     See  Article  59. 

Works  and  obedience  are  fruit  of  saving  faith  and  proofs 
of  the  genuineness  of  it. 

9.  Faith  illustrated  by  works.     The  following  twelve  per- 


180  THE  CHRISTIAN  WORKERS'  MANUAL 

sons  proved  their  faith  by  their  works.  Study  the  references 
and  find  (i)  what  each  believed  for  and  (2)  what  each  did 
as  an  example  of  faith.  (1)  The  centurion  (Matt.  8:5-10,  13; 
Luke  7:2-10),  (2)  The  paralytic  (Matt.  9:2-8;  Mark  2:3-12), 
(3)  The  woman  with  the  issue  (Matt.  9:20-22;  Mark  5:25- 
34),  (4)  The  two  blind  men  (Matt.  9:27-30),  (5)  The  Syro- 
phenician  woman  (Matt.  15:21-28;  Mark  7:24-39),  (6)  Blind 
Bartimaeus  (Mark  10:46-52;  Luke  18:35-43),  (7)  The  woman 
in  Luke  7:36-50,  (8)  The  leper  (Luke  17:12-19),  (9)  The 
nobleman  (John  4:46-53),  (10)  The  man  at  the  Beautiful 
Gate  (Acts  3:2-16),  (11)  The  cripple  at  Lystra  (Acts  14:8- 
10),  (12)  Abraham  (Rom.  4;  Gal.  3:6;  Jas.  2:23). 
10.  Tried  faith,  or  faith  tested. 

(1)  It  works  patience  (Jas.  1:3).  It  takes  patience  to 
believe  God  and  wait. 

(2)  It  brings  joy  (Jas.  1:2,  3). 

(3)  Tested  faith  is  purified  faith  and  is  much  more 
precious  than  purified  gold,  because  of  the  glory  that  shall  be 
revealed  when  Jesus  comes   (I  Pet.  1:7). 

(4)  Real  faith  will  be  revealed  during  the  tribulation 
(Rev.  13:10;  14:12). 

(5)  Jesus  knows  the  faith  of  His  people  (Rev.  2:19). 


58.     PRAYER 

1.  Prayer  is  "making  request  with  earnestness  and  zeal,  as 
for  something  desired ;  making  entreaty  or  supplication."  "An 
earnest  entreaty  or  supplication  addressed  (especially)  to  God, 
or  to  a  person  or  body  invested  with  power  or  authority" 
(New  International  Dictionary).  It  includes  praise,  thanks- 
giving, communion,  petition,  pleading,  and  intercession. 

2.  Jesus'  teaching  about  prayer. 

(1)  Early  in  His  ministry  Jesus  began  the  teaching  of 
prayer.  In  the  "Sermon  on  the  Mount"  He  introduced  the 
word  "Father"  and  gave  the  three  recommendations  for  the 
family  prayer-life  and  the  three  laws  governing  the  same: 
( 1 )   Ask,  and  it  shall  be  given  you ;  because  every  one  that 


THE  CHRISTIAN  LIFE  181 

asketh  receiveth.  (2)  Seek,  and  ye  shall  find;  because  he  that 
seeketh  findeth.  (3)  Knock,  and  it  shall  be  opened;  because 
to  him  that  knocketh  it  shall  be  opened  (Matt.  j\j,  8).  Here 
are  three  steps  into  the  very  heart  of  God.  Here  are  the  fixed 
laws  for  the  well-regulated  family  of  God  where  each  member 
is  in  conformity  to  the  family  life  and  is  living,  not  for  self, 
but  for  the  good  of  the  family  and  for  the  glory  of  the  Father. 

(2)  The  Father  gives  what  is  asked  for  and  not  a  substi- 
tute. If  earthly  fathers  know  how  to  give  good  gifts  to  their 
children,  how  much  more  the  heavenly  Father  to  His  (Matt. 
7:9-11)! 

(3)  In  the  same  sermon  (Matt.  6:5-15)  He 

1.  Taught  the  value  of  secret  prayer.  (1)  The  con- 
trast with  the  hypocrites,  who  pray  in  the  synagogues  and  on 
the  street  corners  to  have  the  glory  of  men.  They  will  have 
no  further  reward  than  the  praise  of  men.  The  child  of  God 
prays  to  God  in  the  secret  place,  shutting  out  the  world  and  its 
distractions ;  and  his  open  reward  is  sure.  (2)  The  contrast 
with  the  heathen  who  use  vain  repetitions,  thinking  that  much 
noise  and  repeated  asking  prevails.  As  far  as  that  is  con- 
cerned, the  Father  knows  the  request  before  it  is  made  (5-8). 
This  does  not  discourage  public  prayer  nor  asking  for  the 
same  need  more  than  once. 

2.  Gave  the  great  model  prayer  (9-13).  "To  guide  His 
followers  in  the  true  spirit  and  form  of  prayer,  Jesus  then 
suggested  that  matchless  prayer  which  is  in  itself  a  model,  a 
formula,  and  a  summary  of  all  our  rightful  requests"  (Erd- 
man  on  "Matthew").  This  He  repeated  later  when  His  dis- 
ciples asked  Him  to  teach  them  to  pray  (Luke  11:1-4).  We 
should  understand  its  requests. 

(1)  The  address.  Our  Father  in  heaven.  Who  can 
truthfully  say  "Our  Father"  ?    (Articles  18,  44,  56). 

(2)  The  seven  petitions.  (1)  Let  thy  name  be  hallowed, 
which  is  the  same  word  as  "sanctified."  This  is  a  prayer  for 
victory  in  our  lives.  We  sanctify  God's  name  when  we  live 
so  differently  from  the  world  that  the  name  of  Him  whom  we 
represent  is  separated,  or  raised  up,  from  the  level  of  the  god 
of  this  world   (Ezek.  36:21-27;  Rom.  2:24).      (2)    Let  thy 


182  THE  CHRISTIAN  WORKERS'  MANUAL 

kingdom  come.  A  missionary  petition;  a  double  one.  A 
prayer  for  the  spread,  in  the  hearts  and  lives  of  people,  of  the 
kingdom  of  God,  the  spiritual  kingdom  which  Jesus  came  to 
establish  and  which  He  did  establish;  also  for  His  second 
coming  and  the  establishing  of  the  literal  kingdom.  (3)  Let 
thy  will  be  done  on  earth  as  in  heaven.  Complete  subjection  of 
His  people  to  the  will  and  commands  of  God,  ending  with  the 
coming  of  the  Lord.  (4)  Living  day  by  day  in  His  presence 
so  as  to  get  our  daily  supply  of  needs,  both  temporal  and 
spiritual.  A  double  petition,  like  the  second  and  third.  (5) 
Forgiveness  of  sins,  omission  and  commission.  It  is  "debts" 
in  Matthew  and  "sins"  in  Luke.  They  mean  the  same,  for  a 
sin  against  God  was  considered  as  a  debt  to  God.  The  be- 
liever does  not  need  to  sin,  but  if  he  does  there  is  forgiveness 
(I  John  1:9;  2:1,  2).  (6)  Deliverance  from  the  power  of 
temptation.  (7)  Deliverance  from  the  evil  one,  the  devil,  and 
the  evil  things  which  he  brings. 

(3)  The  grand  doxology.  This  is  omitted  in  Luke  and 
in  some  of  the  best  Greek  manuscripts.  It  is  placed  in  the 
margin  of  the  Revised  Version. 

3.  Warning  against  unforgiveness  (Matt.  6:14,  15).  It 
must  be  remembered  that  this  is  a  prayer  given  to  the  child  of 
God  and  not  to  the  unsaved,  and  that  if  he  is  not  willing  to 
forgive  others  he  cannot  expect  to  be  forgiven. 

4.  He  taught  importunate  prayer  (Luke  11:5-8;  18:1-8). 

5.  He  taught  the  necessity  of  prayer  by  personal  example 
(Luke  3:21,  22',  5  :i5,  16;  6:12,  13;  9:18,  28,  29;  11  :i ;  22:39- 
46;  23:34,  46;  Mark  1:35;  6:46;  etc.).  If  Jesus  needed  to 
pray,  how  much  more  do  we! 

6.  He  taught  conditions  for  prayer.    (See  3  (i)-(7)  below.) 
3.  Conditions  for  prayer.    The  teaching  about  prayer,  like 

that  of  other  Scripture  subjects,  is  progressive.  In  Matt. 
18:19  Jesus  gave  the  broad  principle  that  if  any  two  disciples 
on  earth  should  agree  on  anything  and  ask  it,  it  would  be  done 
by  the  Father.  But  he  immediately  began  to  qualify  the  state- 
ment by  conditions  which  limit  it  quite  decidedly. 

(1)  "In  my  name"  (Matt.  18:20).  This  is  usually  ex- 
plained as  meaning  in  His  stead  or  merit,  His  power,  His 


THE  CHRISTIAN  LIFE  183 

finished  work,  and  the  like.  Doubtless  this  is  true  (Matt.  7:22 ; 
Acts  3:6;  Eph.  5:20;  etc.),  but  this  is  not  all.  His  name  is 
Lord  Jesus  Christ,  and  when  He  becomes  Lord  in  our  lives  by 
the  Holy  Spirit  (I  Cor.  12:3)  He  is  Lord  of  the  prayer  life 
and  our  desires  and  prayers  change.  Many  things  which  we 
formerly  thought  we  wanted  we  would  not  now  ask  for,  since 
we  would  have  no  use  for  them. 

(2)  "In  prayer,  believing"  (Matt.  21:22).  See  Acts 
27:22-25  for  an  example  of  believing  God.  (See  Article  57.) 
Faith  is  necessary,  and  God  will  scarcely  permit  one  to  believe 
for  a  thing  for  which  he  should  not  ask.  "Prayer"  without 
faith  is  mere  idle  words. 

(3)  "Believe  that  ye  receive"  (Mark  11:24).  This  is 
faith  to  claim  what  we  ask  and  to  praise  in  advance. 

(4) "In  my  name"  (John  14:13,  14).  See  above,  but  note 
the  order  here.  When  Jesus  the  Saviour  is  appropriated  as 
Lord,  faith  becomes  easy. 

(5)  Abiding  in  Him,  or  continuing  in  living  union  with 
Him,  and  having  His  words,  which  are  His  will,  abiding  in  us 
(John  15:7).  Thus  His  will  is  our  will  and  we  may  ask 
"whatsoever"  (R.  V.)  we  will. 

(6)  Bringing  forth  abiding  fruit  (John  15:16).  Fruit  is 
the  result  of  life  and  life  is  the  result  of  abiding  in  Him 
(John  15:5-8). 

(7)  Ask  and  receive  (John  16:23,  24).  Ask,  take,  appro- 
priate. Merely  asking  will  not  always  bring  the  answer;  ask 
and  receive. 

(8)  Obedience.  Keep  His  commandments;  do  the  things 
that  are  pleasing  in  His  sight  (I  John  3  '.22). 

(9)  Asking  according  to  His  will  and,  therefore,  with 
confidence.  We  know  that  He  hears  and  we  know  that  we 
have  (I  John  5:14,  15). 

(10)  Praying  in  the  Spirit  (Eph.  6:18;  Jude  20).  That 
is,  let  the  Spirit  pray  through  us.  He  helps  our  weaknesses  in 
prayer  and  makes  intercession  according  to  the  will  of  God 
(Rom.  8:9,  26,  27). 

Note  the  eight  "whatsoevers." 
4.  The  family  life.     It  is  clear,  therefore,  that  prayer  be- 


184  THE  CHRISTIAN  WORKERS'  MANUAL 

longs  to  the  family  life.  It  is  a  means  of  communication  be- 
tween child  and  Father  and  Father  and  child.  Worship  is  a 
phase  of  prayer,  and  only  those  can  worship  who  worship  the 
Father  in  the  Spirit  and  in  truth  (John  4:23,  24).  God  hears 
not  sinners  but  worshipers  and  those  who  do  His  will  (John 
9:31).  In  fact,  God  can  hear  prayer  from  no  one  who  does 
not  come  to  Him  through  the  merits  and  work  of  the  Substi- 
tute. This  is  the  basis  of  all  prayer  (Heb.  10:19-22).  This 
is  the  Christian's  ground  for  prayer.  There  is  but  one  prayer 
that  the  sinner  can  offer  on  that  basis,  and  that  is  the  prayer 
for  pardon  and  salvation  (Luke  18:13 — see  R.  V.  margin, 
"propitiated";  Rom.  10:13).  When  he  comes  into  the  family 
the  entire  realm  of  prayer  is  open  to  him. 

5.  To  whom  to.  pray. 

( 1 )  God  is  the  Father  and  the  one  who  hears  and  answers 
prayer.  There  are  many  references  for  this,  such  as  Matt. 
6 :6,  9 ;  John  15  :i6 ;  Acts  12 15. 

(2)  There  is  some  authority  for  calling  upon  and  praying 
to  the  Lord  Jesus  (Acts  7:59;  9:13-17;  Rom.  10:12;  I  Cor. 
1:2;  II  Cor.  12:8,  9;  II  Tim.  2:22).  The  early  Christians 
often  prayed  to  the  Lord  Jesus. 

(3)  There  is  no  recorded  instance  of  praying  to  the  Holy 
Spirit,  although  we  are  surely  to  talk  to  Him  and  appropriate 
Him  for  the  definite  work  which  we  want  Him  to  do  for  and 
in  us.  He  is  God  and  is  to  be  worshiped  as  God.  We  must 
yield  our  prayer-life  to  the  Spirit  and  let  Him  pray  through 
us. 

(4)  The  regular  way  is  to  pray  in  the  Spirit,  through  the 
finished  work  of  the  Son,  to  the  Father. 

6.  Hindrances  to  prayer.  Satan  knows  the  importance  of 
prayer,  so  much  so  that  he  would  bring  and  often  does  bring 
hindrances  into  the  heart  and  life.  These  should  be  under- 
stood and  avoided.     Some  of  these  hindrances  are: 

(1)  Wavering  (R.  V.  "doubting").  The  doubter  is  like 
the  waves  of  the  sea,  driven  by  the  wind.  He  must  not 
expect  an  answer  (Jas.  1 :6,  7). 

(2)  Asking  amiss,  to  spend  it  in  pleasures  (Jas.  4:3). 


THE  CHRISTIAN  LIFE  185 

(3)  Regarding  iniquity  in  the  heart  (Psa.  66:18).  Har- 
boring envy,  jealousy,  ill-will,  etc. 

(4)  Refusing  to  forgive  or  to  be  forgiven  (Matt.  5  123, 
24;  6:i2;  14,  15;  Mark  11:25,  26). 

(5)  Living  in  sin  (Isa.  59:1-3  ;  John  9:31). 

(6)  Refusing  to  hear  the  law,  the  Word  of  God  (Prov. 
28:9;  Zech.  7:11-13). 

(7)  Refusing  to  hear  the  cry  of  the  poor  (Prov.  21  :i3). 

(8)  Discord  in  the  home  (I  Pet.  3:7). 

(9)  Hypocrisy  (Job  2y:8,  9;  Matt.  6:5). 
(10)   Pride  (Job  35:12,  13). 

(n)  Robbing  God  (Mai.  3:8-10). 

(12)  Idols  in  the  heart  (Jer.  11:9-14;  Ezek.  8:15-18). 

(13)  Offering  unworthy  service  to  God   (Mai.  1:6-10). 

(14)  Forsaking  God  (Jer.  14:10-12). 

7.  For  whom  to  pray. 

(1)  Kings  and  rulers  (I  Tim.  2:2,  3). 

(2)  All  men,  that  they  may  be  saved  (I  Tim.  2:1,  4).     * 

(3)  All  saints,  that  they  may  be  built  up  and  kept  from 
error  (Eph.  6:18). 

(4)  Missionaries   (Eph.  6:19;  Col.  4:2-4). 

(5)  The  sick  (Jas.  5:14,  15).  In  this  case  "the  prayer 
of  faith"  is  the  prayer  from  the  person  who  believes  that  God 
has  in  Christ  provided  a  remedy  for  sickness,  and  that  it  is 
His  will  to  heal,  and  who  will  in  faith  fulfill  the  divinely  ap- 
pointed condition  and  anoint  with  oil  in  the  name  of  the  Lord, 
the  oil  being  a  symbol  of  the  Holy  Spirit. 

(6)  Persecutors  (Matt.  5:44;  Luke  6:27,  28). 

(7)  Ourselves  (I  Chron.  4:10;  Psa.  106:4,  5). 

(8)  One  another  (Jas.  5:16). 

8.  Prayer  f  or  <  missionaries. 

(1)  Pray  for  the  sending  forth  of  missionaries    (Matt. 

9:38). 

(2)  In  order  that  we  may  pray  intelligently  for  mis- 
sionaries, it  is  well  to  study  the  requests  for  prayer,  as  given 
by  the  greatest  of  missionaries,  the  apostle  Paul.  There  are 
no  less  than  twelve  requests,  as  follows : 

1.  That  utterance  may  be  given  (Eph.  6:19). 


186  THE  CHRISTIAN  WORKERS'  MANUAL 

2.  That  they  may  open  their  mouths  boldly  to  make 
known  the  mystery  of  the  gospel  (Eph.  6:19). 

3.  That  they  may  speak  boldly  as  they  ought   (Eph. 
6 :2o) . 

4.  That  God  would  open  a  door  of  utterance  to  speak 
the  mystery  of  Christ  (Col.  4:3). 

5.  That  they  may  make  it  manifest  (Col.  4:4). 

6.  That  the  Word  of  the  Lord  may  have  free  course  (II 
Thes.  3:1). 

7.  That  it  may  be  glorified  (II  Thes.  3:1). 

8.  Deliverance  from  (1)  ungodly,  (2)  wicked  men  (II 
Thes.  3:2). 

9.  Deliverance  from  unbelievers  (Rom.  15:30,  31). 

10.  That  their  services  may  be  acceptable  to  the  saints 
(Rom.  15:31). 

11.  Visitation  with  joy  (Rom.  15:32). 

12.  Spiritual  refreshment  (Rom.  15:32). 

9.  Accompaniments  of  prayer.  Many  prayers  are  unan- 
swered because  unaccompanied  by  one  or  more  of  these  neces- 
sary items. 

( 1 )  Repentance  (I  Kings  8 :33,  34 ;  Jer.  36  7 ;  Acts  8 :22) . 

(2)  Confession  of  sin.  To  God  (Neh.  1:4-7;  Dan.  9:4- 
11).  To  one  another,  when  necessary  (Jas.  5:16).  It  is 
necessary  to  confess  to  one  another  when  one  has  wronged 
another,  but  public  confession  of  past  sins  which  God  has 
forgiven  and  which  do  not  concern  the  public  is  harmful. 

(3)  Deep  humility  (II  Chron.  7:14;  Gen.  18:27). 

(4)  Get  right  with  God  (I  Sam.  7:3-9). 

(5)  Fasting  (Neh.  1:4;  Dan.  9:3;  Acts  13:2,  3;  14:23). 
Not  every  time  we  pray*but  in  times  of  emergency  and  of 
special  crises  in  the  work. 

(6)  Plead  for  mercy  and  pardon  (Dan.  9:9-17;  Neh. 
9:17). 

(7)  Get  a  promise  from  the  Word  and  claim  it  (Neh. 
1:8-10;  Ex.  32:11-13;  II  Chron.  20:7-9;  Rom.  4:17-21). 

(8)  Watch  (Luke  21:36;  I  Pet.  4:7). 

(9)  Praise  (Psa.  66:17). 

(10)  Thanksgiving  (Rom.  1:8-10;  Phil.  4:6;  Col.  1:3-9, 


THE  CHRISTIAN  LIFE  187 

12;  4:2;  I  Tim.  2:1).  The  subject  of  thanksgiving  is  an  im- 
portant and  extensive  one,  and  is  worthy  of  an  article  if  we 
had  space  for  it. 

59.     OBEDIENCE 

1.  Obedience,  in  the  Christian  life,  is  a  fact  and  a  virtue  of 
the  very  highest  importance.  Not  only  is  it  one  of  the  ways 
by  which  we  are  kept  (Article  50:6),  but  it  is  the  supreme 
test  of  faith.  Saving  faith  has  a  strong  element  of  submission, 
or  obedience,  in  it  (Rom.  1:5;  16:26). 

2.  In  Old  Testament  times  obedience  was  vital ;  it  formed  a 
relationship  not  to  be  broken.  Abraham's  faith  resulted  in 
obedience  (Gen.  12:4;  Heb.  11:8).  He  was  made  a  blessing 
to  the  world  because  of  his  obedience  to  God's  voice,  charge, 
commandments,  statutes,  and  laws  (Gen.  22:18;  26:3-5).  This 
followed  his  justification  by  faith  (Gen.  15:6;  Rom.  4:3,  9). 
Israel  was  to  be  God's  peculiar  people  through  obedience  (Ex. 
19:5,  6).  A  blessing  was  pronounced  upon  obedience;  a  curse 
upon  disobedience  (Deut.  11  '.26-28;  27:10;  28:62;  30:2-9,  20). 
The  wilderness  life  of  Israel  was  a  judgment  for  disobedience, 
rebellion,  and  unbelief  (Josh.  5:6;  Deut.  9:23).  The  long 
series  of  judgments,  beginning  with  the  judges  and  ending 
with  the  captivities  were  the  direct  results  of  disobedience 
( Jud.  2 :2,  1 1-17 ;  6  :io,  and  on  to  II  Kings  17:13-21 ;  II  Chron. 
36:15-17;  Jer.  40:3;  44:21-23;  Dan.  9:10-14).  Study  the 
prophets,  especially  Jeremiah. 

3.  We  are  distinctly  told  that  disobedience  is  sin  (Jer.  3:25; 
40:3;  44:23),  and  that  "rebellion  is  as  the  sin  of  witchcraft, 
and  stubbornness  is  as  iniquity  and  idolatry.  Because  thou 
hast  rejected  the  word  of  the  Lord,  He  hath  also  rejected 
thee"  (I  Sam.  15:23).  Obedience  is  better  than  sacrifice  (I 
Sam.  15  :22). 

4.  In  the  New  Testament  obedience  is  just  as  greatly  em- 
phasized, if  not  more  so.  Christ  is  the  great  example  of  obedi- 
ence, and  His  obedience  led  to  the  cross  and  to  our  salvation 
(Rom.  5:19;  Phil.  2:8;  Heb.  5:8;  10:4-9;  Jonn  !5:Io).  His 
obedience  to  the  will  of  God  was,  therefore,  in  no  way  a  sub- 


188  THE  CHRISTIAN  WORKERS'  MANUAL 

stitute  for  our  obedience ;  on  the  other  hand  it  led  to  that  which 
makes  our  obedience  possible  (Rom.  8:3,  4).  Jesus  asserted 
that  His  "commandments,"  "words,"  and  "sayings"  were  His 
Father's,  a  part  of  the  law  of  God  (John  14:21-24),  and  He 
raised  them  to  the  highest  moral  and  spiritual  importance  by- 
making  obedience  to  them  a  test  of  love  and  a  condition  for 
answered  prayer,  abiding,  and  fellowship  (John  14:21-24; 
15  \y,  10).  These  commands  are  largely  recorded  in  the  Gospel 
by  Matthew. 

5.  Obedience  commanded  and  demanded. 

(1)  Obey  God  (Deut.  13:4;  Acts  5:29,  32);  His  voice 
(Ex.  19:5;  Deut.  27:10;  Jer.  7:23),  His  law  (Deut.  11  :i,  27; 
Isa.  42:24),  His  commandments  (I  Cor.  7:19;  I  John  5:3). 

(2)  Obey  Christ  (II  Cor.  10:5;  Eph.  5:24;  John  14:15, 
21). 

(3)  Obedience  and  disobedience  is  one  of  the  points  of 
contrast  between  the  saved  and  the  unsaved.  The  former  is 
a  "child  of  obedience"  (I  Pet.  1  :i4,  R.  V.)  ;  the  latter  a  "child 
of  disobedience"   (Eph.  2:2). 

(4)  Christians  are  elected  unto  obedience  (I  Pet.  1 :2). 

(5)  Obedience  is  a  test  of  knowing  God  (I  John  2:3,  4). 

(6)  Obedience  is  a  condition  for  answered  prayer  (I 
John  3:22). 

(7)  Obedience  is  a  test  of  mutual  indwelling   (I  John 

3:24). 

(8)  Obedience  is  a  test  of  loving  God  and  loving  one 
another  (I  John  5:2,  3). 

(9)  God's  commandments  are  not  grievous  (I  John  5  13)  ; 
Christ's  yoke  is  easy  (Matt.  11:30). 

(10)  Obedience  is  a  test  of  lordship.  He  is  our  lord,  or 
master,  whom  we  obey  (Rom.  6:16). 

(11)  Obedience  must  be  from  the  heart  (Rom.  6:17;  Deut. 
11:13). 

(12)  Our  rank  in  God's  kingdom  depends  upon  obeying 
even  the  least  of  His  commandments  given  by  Christ.  Those 
who  teach  others  to  ignore  His  commands  will  suffer  loss 
(Matt.  5:17-19).  The  hearer  and  doer  is  wise  (Matt.  7:24- 
27). 


THE  CHRISTIAN  LIFE  189 

(13)  Keeping  the  commandments  of  God  is,  with  the  new- 
birth  and  with  faith  that  worketh  by  love,  of  prime  importance 
(I  Cor.  7:19;  Gal.  5:6;  6:15). 

(14)  Our  Lord's  first  and  last  instructions  were  concern- 
ing obedience  to  the  commands  of  God  and  to  His  own  com- 
mands  (Matt.  5:18,   19;  28:19,  20). 

(15)  The  Christian's  commission  is,  preach  the  gospel, 
baptize  believers,  and  "teach  them  to  observe  all  things  what- 
soever I  have  commanded  you"  (Matt.  28:19,  20). 

(16)  Those  who  keep  God's  law  are  blessed  (Psa.  119:1-3  ; 
Rev.  22:14). 

(17)  Children  of  God  love  His  law  (Psa.  119:97,  113, 163, 

165). 

(18)  His  law  is  their  delight  (Psa.  112:1;  119:24,  jy,  92, 
143,  174).     It  is  the  disobedient  child  that  does  not  have  joy. 

(19)  Disobedience  is  a  characteristic  of  the  wicked,  non- 
professor  or  professor,  and  will  be  punished  (Eph.  2:2;  Titus 
1:16;  3  :3 ;  Col.  3  :6 ;  Heb.  2:2,  3  ;  Isa.  42  '.24,  25 ) . 

(20)  Sinners  must  obey  the  gospel,  the  truth,  or  perish 
(II  Thes.  1  7-9;  I  Pet.  4:17;  Rom.  2  :8;  10:16). 

6.  Is  a  Christian  under  the  law  of  God? 

(1)  The  Christian  is  a  child  of  God  and  God  is  Father. 
And  what  is  a  family  without  family  laws  and  their  enforce- 
ment? How  can  Father  let  the  child  know,  and  how  can  the 
child  know,  His  will  and  what  is  not  His  will  unless  it  be 
through  His  laws  or  commandments  or  rules  or  whatever  one 
prefers  to  call  them?  The  opposite  of  law  is  anarchy,  and 
we  see  it  in  home,  church,  and  state  today. 

(2)  Christians  are  the  church,  and  "the  church  is  subject 
to  Christ"  whose  commands  are  the  commands  of  God  (Eph. 
5:24;  John  14:24).  She  must  obey;  what?  Laws,  of  course. 
Jesus  Christ  is  Lord  of  the  church,  our  Lord,  and  he  is  our 
lord  whom  we  obey  (Rom.  6:16;  14:9;  Col.  1:10;  2:6). 

(3)  Christians  are  now  in  the  kingdom,  known  as  the 
"kingdom  of  heaven,"  the  "kingdom  of  God,"  and  later,  the 
"kingdom  of  His  dear  Son"  (Matt.  4:17;  Mark  1:14;  Col. 
1  :i3).  Combining  these  three  names,  it  is  God  ruling  in  our 
hearts,  from  heaven,  through  His  Son.     It  is  heavenly  and 


190  THE  CHRISTIAN  WORKERS'  MANUAL 

spiritual,  in  contrast  with  the  earthly  kingdom  which  is  com- 
ing. (See  Article  61.)  Now  a  kingdom  is  a  realm  ruled  by  a 
king,  whose  word  is  the  law  of  that  realm.  Hence  the  king- 
dom of  God  is  a  realm  in  which  the  laws  of  God  are  obeyed. 
Christians  have  been  translated  into  this  kingdom  and  are 
expected,  as  loyal  subjects,  to  obey  the  laws  of  the  kingdom. 
The  "Sermon  on  the  Mount"  contains,  not  conditions  for  sal- 
vation, but  much  of  the  law  of  this  new  spiritual  kingdom 
which  Christ  was  about  to  establish  on  the  earth,  and  it  is  com- 
posed largely  of  Old  Testament  laws  made  spiritual  by  Christ 
for  that  new  kingdom. 

(4)  The  Christian  church  is  the  body,  of  which  Christ  is 
the  Head  (Eph.  1 :22,  23;  Col.  1  :i8).  The  head  controls  the 
body. 

(5)  One  does  not  need  to  go  to  the  Old  Testament  for 
law.  The  New  Testament,  the  epistles,  the  church  epistles, 
are  full  of  law.  The  Bible  is  a  book  of  laws  governing  the 
Christian  life.  What  are  these  laws  there  for,  if  not  to  be 
studied  and  obeyed?  God  is  a  faithful  Father,  and  disobedi- 
ence cannot  go  unpunished.  If  Christians,  instead  of  finding 
fault  for  their  punishments,  their  hard  times,  unanswered 
prayer,  and  the  like,  would  study  their  law  book  and  obey  its 
laws,  their  lives  would  be  different 

7.  "Not  under  law  but  under  grace"  (Rom.  6:14). 
( 1 )  This  is  a  much  abused  text.  Remember  that  all  Bible 
law  is  God's  law.  The  law  given  by  Moses  was  God's  law  (Ex. 
20:1;  Lev.  26:46;  Josh.  24:26).  It  was  first  given  to  Israel 
because  Israel  was  God's  first  people.  How  could  it  be  other- 
wise? This  fact  does  not  make  it  "Jewish."  Yet  some  of  it 
was  Jewish,  or  national,  as  we  shall  see. 

Note. — "There  is  abundant  evidence  of  the  existence  of  pre-Mosaic 
law  in  Genesis  and  Exodus,  although  it  is  not  written.  See  the  re- 
ligious use  of  pillars  (Gen:  28:18),  purification  for  sacrifice  (Gen. 
35:2),  tithes  (Gen.  14:20;  28:22),  circumcision  (Gen.  17-10;  Ex. 
4:25),  inquiry  at  a  sanctuary  (Gen.  25:22),  sacred  feasts  (Ex.  5:1, 
etc.),  priests  (Ex.  19:22),  sacred  oaths  (Gen.  14:22),  marriage  cus- 
toms (Gen.  Chs.  16  and  24;  25:6;  29:16-30),  birth-right  (Gen.  25:31- 
34),  elders  (Gen.  24:2,  50.7;  Ex.  3:16),  homicide  (Gen.  9:6),  etc." 
(International  Standard  Bible  Encyclopedia.) 


THE  CHRISTIAN  LIFE  191 

(2)  The  law  given  by  Moses  may  be  divided  into  three 
divisions : 

1.  The  ceremonial  law.  This  prescribes  the  rites  of 
worship  in  the  Old  Testament.  It  contains  the  laws  of  the 
tabernacle,  offerings,  feasts,  sacrifices,  priesthood,  and  the  like. 
These  rites  were  typical,  preparatory,  prophetical,  and  transi- 
tory, and  were  fulfilled  in  the  substitionary  work  of  the  Lord 
Jesus.  Hence  they  are  no  longer  obligatory.  They  were  object 
lessons  for  God's  people  before  the  cross,  showing  the  awful- 
ness  of  sin  and  the  wonders  of  redemption.  When  the  Anti- 
type came  the  types  were  no  longer  needed.  We  are  not  under 
this  law,  although  the  study  of  it  is  a  valuable  help  in  under- 
standing the  finished  work  of  Jesus  (Heb.  8  and  9). 

2.  The  judicial  law.  This  includes  civil  and  criminal 
laws,  and  relates  to  matters  of  justice  (Deut.  17:1-11).  The 
laws  are  concerning  father  and  son,  husband  and  wife,  master 
and  slave,  foreigners,  property,  debt,  taxation,  offenses  against 
God  and  man,  and  the  like.  They  are  found  largely  in  Ex. 
21-23  and  scattered  through  Leviticus,  Numbers,  and  especially 
Deuteronomy.  They  were  given  by  God  under  the  theocracy 
to  direct  the  Jewish  nation  alone,  were  adapted  to  the  age  in 
which  they  were  given,  and  were  freely  modified  and  aug- 
mented, by  God  through  Moses  and  David,  as  circumstances 
required.  Some  of  the  penalties,  such  as  the  stoning  of  the 
stubborn  and  rebellious  son  by  the  congregation  (Deut.  21  :i8- 
21),  will  be  understood  by  the  fact  that  God  was  at  the  head 
of  the  government  and  any  such  direct  disobedience  was  con- 
sidered rebellion  and  high  treason.  Much  of  this  judicial  law, 
although  national,  has  been  made  the  foundation  and  woven 
into  our  international  law,  and  so  must  be  obeyed  by  Christians 
according  to  Rom.  13:1-7.  Being  based  upon  the  moral  law 
and  being  the  outgrowth  and  enlargement  of  it,  there  are  many 
moral  precepts  in  it  which  must  be  obeyed. 

3.  The  moral  law.  This  is  summed  up  in  the  "Ten 
Commandments"  (Ex.  20:1-17;  Deut.  4:13;  5:6-22;  10:4). 
These  laws  were  first  given  to  Israel,  not  to  redeem  them  but 
as  a  guide  to  their  behavior  because  they  were  redeemed  (Ex. 
20:1,  2).    Every  one  of  these  laws,  not  excepting  the  fourth 


192  THE  CHRISTIAN  WORKERS'  MANUAL 

(Mark  2\2J,  28),  is  enforced,  some  several  times,  in  the  New- 
Testament,  mostly  in  the  church  epistles.  Jesus  enlarged  and 
applied  two  of  them  and  four  other  laws  (Matt.  5).  He 
recognized  six  of  them  (Mark  10:19),  and  endorsed  the  gen- 
eral summary  of  the  ten  into  two  (Matt.  22:35-40;  see  Deut. 
6:5 ;  Lev.  19:18).  Paul  quoted  five  and  referred  to  the  others 
(Rom.  13:9).  James  also  recognized  them  (Jas.  2:8-11). 
They  declare  the  will  of  God  and  are  binding  upon  all  men 
everywhere,  giving  a  convenient  summary  of  man's  duty  to 
God  and  to  His  fellow  men.  The  law  is  perfect  (Psa.  19:7), 
perpetual  (Matt.  5:17,  18),  holy,  just,  good,  spiritual  (Rom. 
7:12,  14),  exceedingly  broad  (Psa.  119:96). 

(3)  The  law  is  used  in  the  New  Testament,  in  the  epistles 
of  Paul,  in  two  senses:  (1)  As  a  condition  of  life.  (2)  As  a 
rule  of  action.    The  latter  is  the  real  definition  of  law. 

1.  As  a  condition  of  life,  or  salvation.  Adam  sinned 
by  transgressing  a  law,  and  that  transgression  brought  sin  and 
death  to  the  race  (Gen.  2  :i7).  So  sin  and  death  reigned  from 
Adam  to  Moses,  while  there  was  no  written  law  (Rom.  5:12- 
14).  When  the  law  came  the  people  were  powerless  to  keep 
it.  As  a  condition  of  life  (Lev.  18:5;  Rom.  7:10;  10:5;  Gal. 
3  :i2)  the  law  was  a  failure,  not  through  any  fault  of  its  own 
but  through  the  inability  of  the  sinner  to  keep  it  (Rom.  8:3). 
It  brought  condemnation  (Rom.  3:19;  II  Cor.  3:9),  curse 
(Gal.  3:10,  13),  wrath  (Rom.  4:15),  death  (Rom.  7:10,  11; 
II  Cor.  3:7).  Hence  there  could  be  no  salvation  for  us  unless 
we  could  be  delivered  from  the  law  as  a  condition  of  life.  Now 
this  is  just  what  our  Substitute  did  (Article  33),  and  we, 
identified  with  Him,  have  paid  the  penalty  demanded  by  the 
law  and  hence  are  dead,  not  only  to  sin  but  also  to  the  law 
(Rom.  7:4-6).  The  law  could  neither  justify,  give  righteous- 
ness, give  life,  sanctify,  maintain  life,  nor  give  victory.  Jesus 
fulfilled  it  in  all  these  respects,  becoming  the  end  of  the  law 
for  righteousness  (Matt.  5:17;  Rom.  10:4;  Gal.  3:19-21). 
Christ  justifies,  saves,  keeps,  is  our  life,  maintains  life,  and  all, 
apart  from  works  or  law-keeping.  The  opposite  of  law  as  a 
condition  of  life  is  grace,  and  in  this  sense  alone  we  are  not 
tinder  law  but  under  grace. 


THE  CHRISTIAN  LIFE  193 

Note. — The  fact  that  the  law  cannot  justify,  regenerate,  etc.,  can- 
not be  too  earnestly  emphasized.  The  error  of  the  Galatians  was  that 
of  attaching  to  the  gospel  the  principle  of  law-keeping  as  an  essen- 
tial condition  of  salvation;  an  attempt  to  supplement  Christ's  aton- 
ing work  by  law-keeping.  They  "would  be  justified  by  the  law" 
(Gal.  5:4).  This  deadly  error  called  forth  from  Paul  the  mighty 
defense  of  the  doctrine  of  salvation  by  grace  through  faith  alone  apart 
from  works  or  law-keeping.  (See  Gal.  2:16,  17,  21,  where  he  states 
the  theme,  and  3:24-26;  5:4.)  But  there  is  not  a  work  against  the  law 
as  a  rule  of  action. 

2.  As  a  rule  of  action.  This  is  quite  another  matter, 
and  the  idea  that  we  are  not  under  law  in  this  sense  is  no- 
where taught  in  the  Bible.  Quite  the  opposite  is  the  truth 
(see  paragraphs  1-5).  The  opposite  of  law  as  a  rule  of  action 
is  not  grace  at  all,  but  do-as-you-please,  lawlessness,  anarchy, 
which  is  sin  (I  John  3:4).  But  "shall  we  sin  because  we  are 
not  under  law  but  under  grace?  By  no  means."  In  this  same 
passage  occur  such  strong  expressions  as  "servants  unto  obe- 
dience," "his  servants  ye  are  whom  ye  obey,"  "obedience  unto 
righteousness,"  "became  obedient  from  the  heart  to  that  form 
of  teaching  whereunto  we  were  delivered,"  "servants  of  right- 
eousness," "servants  to  righteousness,"  "servants  to  God" 
(Rom.  6:15-22,  R.  V.).  A  servant  must  render  strict  obedi- 
ence. The  child  of  God,  the  member  of  the  body  of  Christ, 
the  subject  of  the  kingdom,  the  servant  of  God  surely  desires 
to  know  the  will  of  God  and  to  render  loving  and  hearty  obe- 
dience. This  can  and  must  be  done.  Why  not?  The  death 
of  Christ  has  purchased  the  gift  of  the  Holy  Spirit  in  order 
that,  walking  in  Him,  "the  righteousness  of  the  law  might 
be  fulfilled  in  us"  (Rom.  8:3,  4;  Ezek.  2&:27)-  Through 
the  Spirit  we  have  power  to  obey  the  truth  (I  Pet.  1:22).  The 
law  has  not  been  made  of  none  effect,  but  established  (Rom. 
3:31).  The  law  of  circumcision,  ceremonial,  was  a  "yoke  of 
bondage"  (Gal.  5:1-3),  but  the  law  of  God,  as  required  in  the 
New  Testament,  is,  to  the  Spirit-filled  Christian,  "the  perfect 
law  of  liberty"    (Jas.   1:22-25). 

(4)  Love  is  the  fulfilling  of  the  law,  or  that  which  causes 
us  to  satisfy  it  by  obedience,  and  love  to  God  and  to  man  is 
the  essence  of  the  law  and  will  keep  us  from  breaking  the  law 
(Matt.  22:37-40;  Rom.  13:8-10;  14:15;  Jas.  2:8).    This  love 


194  THE  CHRISTIAN  WORKERS'  MANUAL 

is  not  human,  but  God's  love  shed  abroad  in  the  heart  by  the 
Holy  Spirit  (Rom.  5:5).  Yet  love  is  no  substitute  for  obedi- 
ence; rather,  obedience  is  a  test  and  a  necessary  result  of  love 
(John  14:21-24).  What  hungry  man  would  care  to  eat  a 
dollar  bill  as  a  substitute  for  a  dinner?  Yet  that  dollar  bill 
would  purchase  a  dinner. 

(5)  The  Christian  is  not  lawless.  If  he  says  that  he  is 
under  the  higher  law  of  love  and  hence  does  not  need  the 
written  law,  very  well;  but  the  law  of  God  and  of  Christ  as 
recorded  in  the  Word  is  not  blotted  out;  it  is  still  there,  when 
he  needs  it.  And  it  is  very  often  needed.  The  law  written  in 
the  heart  (Heb.  8:10)  is  not  different  from  the  law  written 
in  the  Book,  and  the  Christian  has  no  liberty  to  ignore  God's 
commands  under  the  plea  that  he  is  "not  under  law  but  under 
grace." 

Note  1. — One  of  the  reasons  why  there  is  such  a  failure  in  real 
Christian  living  today  is  the  fact  that  we  are  so  frequently  told  that 
the  law  is  not  for  us  and  we  could  not  keep  it,  anyhow.  It  is  those 
who  are  in  the  flesh  who  are  not  and  cannot  be  subject  to  the  law  of 
God;  "but  ye  are  not  in  the  flesh"  (Rom.  8:7-9). 

Note  2. — But  someone  asks,  "Do  you  obey  the  fourth  command- 
ment?" Certainly.  Why  not?  "But  do  you  observe  the  seventh  day 
of  the  week?"  No!  I  have  no  orders  to  observe  the  seventh  day 
of  the  week.  The  command  says  that  I  must  observe  the  seventh 
day  after  six  days  of  work,  and  I  do.  Israel  took,  and  doubtless  was 
given,  the  seventh  day  of  the  week,  so  that  is  his  day,  not  mine.  I  am 
not  a  Jew,  but  belong  to  the  church,  and  what  right  have  I  to  his 
day  or  he  to  mine?  "But  does  not  the  word  sabbath  mean  the  seventh 
day  of  the  week?"  Not  at  all;  it  simply  means  a  period  of  rest.  "Has 
the  church  a  sabbath,  a  day  of  rest  from  secular  work?"  Certainly. 
Why  not?  Because  the  Jews  have  one  is  that  any  reason  why  we 
should  not  have  one?  We  have  the  first  day  of  the  week,  the  resurrec- 
tion day,  without  which  resurrection  there  could  be  no  salvation  and 
no  church.  "When  was  the  day  changed?"  It  was  never  changed. 
When  the  Christian  church  was  born  the  Jews  did  not  cease  to  exist, 
so  why  a  change?  Our  sabbath  is  a  new  day  for  a  new  people.  It  is 
preeminently  "the  Lord's  day." 

8.  Should  we  preach  law  to  the  Gentile?  Most  emphati- 
cally, yes.  And  if  there  were  more  law  preached  there  would 
be  more  turning  to  God.  The  Gentile,  sinner,  is  not  without 
law.  Those  who  have  not  heard  the  written  law  have  a  law 
of  right  and  wrong,  the  law  of  God,  written  in  their  hearts 


THE  CHRISTIAN  LIFE  195 

(Rom.  2:12-15).  The  law  is  used  to  stop  argument  and 
excuses,  show  guilt,  reveal  sin,  show  the  exceeding  sinfulness 
of  sin,  and  to  lead  to  Christ  by  showing  the  need  of  the 
promise  and  of  Christ  (Rom.  3:19,  20;  7:7-9,  13;  Gal.  3:21- 
25).  There  the  law,  as  regards  salvation,  stops  and  the  gospel 
begins. 

60.    THE  CHRISTIAN  CHURCH 

1.  Meaning  of  the  Word.  The  Greek  word  translated 
"church"  is  found  in  the  New  Testament  114  times  (not  count- 
ing Acts  2:47.  See  R.  V.).  It  means  called  out.  At  first  it 
referred  to  "a  company  of  citizens  called  out  from  their  homes 
into  some  public  place."  As  such,  it  is  translated  "assembly" 
three  times  (Acts  19:32,  39,  41).  It  is  once  used  with  refer- 
ence to  the  Jewish  church  (Acts  7 :38) .  In  the  Christian  sense 
it  means  "an  assembly  of  Christians  gathered  for  worship," 
and  is  so  used  no  times  (Matt.  16:18;  18:17;  Eph.  5:25-27; 
etc.).  The  English  word  "church"  is  derived  from  a  Greek 
word  which  means  belonging  to  the  Lord.  The  word  "Chris- 
tian" means  belonging  to  Christ,  and  a  Christian  is  "one 
whose  inward  and  outward  life  is  conformed  to  the  doctrines 
of  Christ." 

2.  Definition. 

(1)  The  church,  then,  is  a  company  of  called  out  people. 
They  are  called  out  from  the  world  (John  15  :i9;  Acts  15:14; 
Eph.  4:17;  I  John  2:15-17). 

(2)  Other  expressions  show  that  the  church  is  "the  pillar 
and  ground  of  the  truth"  (I  Tim.  3:15),  a  monument  of  the 
manifold  wisdom  of  God  (Eph.  3:10),  a  company  of  wor- 
shipers (Phil.  3:3;  John  4:23,  24),  and  a  company  of  people 
by  whom  God  is  glorified  (Eph.  3:21).  The  "truth"  is  given 
in  I  Tim.  3:16;  II  Tim.  3:16,  17.    See  also  I  Cor.  15:1-4. 

(3)  The  church  belongs  to  God  (Acts  20:28;  I  Cor. 
10:32;  11:22;  15:9;  I  Tim.  3:5).  It  is  the  church  of  the 
living  God  (I  Tim.  3:15).  The  church  was  redeemed  by 
Christ,  belongs  to  Christ,  and  is  subject  to  Christ  (I  Pet.  1  :i8, 
19;  Eph.  5:24-26;  Rom.  16:16). 


196  THE  CHRISTIAN  WORKERS'  MANUAL 

(4)  The  church  is  a  company  of  people  called  out  from 
the  world,  separated  from  sin,  belonging  to  God,  worshipers 
of  God,  redeemed  by,  belonging  to,  and  controlled  by  Christ, 
a  people  by  whom  God  is  glorified,  the  pillar  and  ground  of 
the  truth,  and  a  monument  of  the  manifold  wisdom  of  God. 
The  church  is  "a  religious  assembly  selected  and  called  out  of 
the  world  by  the  doctrine  of  the  Gospel,  to  worship  the  true 
God  in  Christ,  according  to  His  Word"  (Cruden).  The 
church  is  "the  collective  body  of  Christians;  all  who  are  in 
spiritual  union  with  Christ,  acknowledging  Him  as  their  head ; 
a  spiritual  society  separated  from  the  world,  opposed  to  the 
world"  (New  International  Dictionary).  "A  church  is  a 
company  of  believers  called  out  from  the  world,  voluntarily 
joined  together  and  meeting  at  stated  times,  among  whom  the 
Word  of  God  is  preached,  discipline  is  administered,  and  the 
ordinances  observed"   (Pardington). 

3.  Organism  and  organization.  The  church  is  both  an 
organism  and  an  organization.  At  least,  it  has  an  organization. 
( 1 )  Organism.  The  church  is  preeminently  an  organism, 
and  as  such  it  is  vitally  united  to  Christ  its  living  head,  its 
center,  and  its  life.  This  brings  a  vital  relationship  between 
Christ  and  the  church  such  as  exists  between  the  physical  head 
and  body,  both  partaking  of  the  same  life.  This  comes  by 
being  united  to  Him  and  partaking  of  His  life  by  a  living  faith. 
The  union  of  Christ  and  the  church  is  shown  under  seven 
beautiful  symbols. 

1.  The  vine  and  the  branches  (John  15:1-8).  Christ 
is  the  Vine ;  believers  are  the  branches.  The  branches,  vitally 
united  with  the  Vine,  bear  the  fruit,  much  fruit,  which  glorifies 
the  Father.  What  kind  of  fruit  does  a  branch  bear?  (See 
Article  2,  paragraph  2.) 

2.  The  human  body.  Christ  is  the  Head  and  Nourisher. 
The  church  is  the  body,  of  which  every  member  is  a  necessary 
part.  Every  part  is  united  to  and  necessary  to  every  other 
part  and  to  the  Head.  Thus  believers  are  most  closely  con- 
nected with  Christ  and  with  one  another  (Eph.  1  '.22,  23 ;  4:1-4, 
15,  16;  Col.  1:18,  24;  2:19;  I  Cor.  8:12;  12:12-27). 

3.  The  church  is  Christ's  fullness,  or  completeness,  even 


THE  CHRISTIAN  LIFE  197 

as  Christ  is  its  fullness,  or  completeness.    The  one  is  not  com- 
plete without  the  other  (Eph.  1 123;  Col.  1 119;  2:9,  10). 

4.  The  household  of  God,  believers  living  in  the  same 
city  and  in  the  same  house  with  God.  At  home  with  the  living 
Father  through  the  living  Christ  (Eph.  2:18,  19). 

5.  The  temple.  Believers  are  living,  spiritual  stones  in 
the  spiritual  temple.  In  Christ,  the  chief  corner  stone,  they 
are  builded  together  by  the  Spirit  to  be  the  dwelling-place  of 
God  (Eph.  2:20-22). 

6.  The  Bridegroom  and  the  bride.  Christ  is  the  Head, 
the  Saviour,  the  Ruler,  and  the  Provider  (Eph.  5:24-32;  II 
Cor.  11:2;  Rev.  19:7,  8). 

7.  The  Holy  City,  New  Jerusalem,  as  the  bride  of  the 
Lamb  (Rev.  21  :i  to  22:5).  This  is  the  church  of  the  future, 
with  Christ  in  the  midst.  No  more  death,  sorrow,  crying,  pain, 
curse,  night. 

(2)  Organization.  While  the  church  universal  and  in- 
visible is  an  organism,  the  church  local  and  visible  is  an  organ- 
ization. Jesus  gave  no  directions  for  organization,  although 
He  did  lay  the  foundation  for  government  and  discipline 
(Matt.  18:15-17).  After  Pentecost  the  Christians  continued 
to  attend  the  temple  services  yet  this  was  supplemented  by 
apostolic  teaching,  fellowship,  breaking  of  bread,  and  prayer 
(Acts  2:42,  46).  Organization  grew  gradually  from  existing 
and  increasing  needs.  There  is  much  evidence  that  the  church 
of  the  first  century  was  thoroughly  and  permanently,  though 
simply,  organized. 

1.  General  officers,  or  ministers.  These  were  (1) 
apostles,  or  missionaries,  those  sent  forth  on  the  mission  of 
evangelization,  (2)  prophets,  who  were  forthtellers  and  fore- 
tellers, (3)  evangelists,  or  traveling  preachers,  (4)  traveling 
teachers,  who  were  especially  gifted  in  giving  instruction.  In 
Eph.  4:11,  the  word  "pastor"  is  combined  with  teacher 
(feeder)  in  such  a  way  as  to  show  that  both  ministries  be- 
longed to  one  man,  a  pastor-teacher.  In  I  Cor.  12:28,  three 
gifts  are  mentioned ;  also  helps  and  governments.  It  is  believed 
by  many,  and  doubtless  rightly,  that  the  two  latter  point  to  the 


198  THE  CHRISTIAN  WORKERS'  MANUAL 

offices  of  deacon  and  elder.    The  point  here  is  that  the  helpers 
and  rulers  were  spiritual  men. 

2.  Local  officers,  or  ministers.  There  were  but  two  of 
these  in  the  first  century : 

(i)  Elders,  or  bishops,  or  pastors  (pastor-teachers). 
It  is  clear  from  Acts  20:17-28  that  the  office  of  elder,  bishop 
(overseer),  and  pastor  was  one,  as  Paul  told  the  elders  to 
feed  (or  pastor)  the  flock  over  which  the  Spirit  had  made 
them  bishops.  (Compare  Titus  1:5-9;  J  Pet-  5:I"3-)  There 
were  elders  in  the  first  church,  at  Jerusalem  (Acts  11:30; 
15  :2,  4,  6,  2.2,  23 ;  16  '.4;  21  :i8).  Paul  and  Barnabas  appointed 
elders  in  every  church  which  they  established  (Acts  14:23). 
The  Ephesian  church  had  elders,  or  bishops  (Acts  20:17,  28). 
The  Philippian  church,  as  an  example,  had  bishops  and 
deacons  (Phil.  1:1).  Titus  was  instructed  to  appoint  (ordain) 
elders,  or  bishops,  in  every  city  in  Crete  (Titus  1:5-7).  He 
that  desires  the  office  of  a  bishop  desires  a  good  work,  and  the 
qualifications  of  the  bishop  are  given  (I  Tim.  3:1-7;  Titus 
1  7-9).  The  work  of  the  elder  was  to  rule,  teach,  preach  the 
word,  and  pray  (I  Tim.  5:17;  compare  Acts  6:4). 

(2)  Deacons.  The  word  translated  "deacon"  means 
servant  (distinguished  from  doulos)/,  and  is  translated  "ser- 
vant" twenty  times  and  "minister"  seven  times.  It  is  justly 
supposed  that  the  seven  men  chosen  to  relieve  the  apostles, 
who  were  still  in  the  Jerusalem  church,  of  the  secular  cares  of 
the  widows  and  other  poor  people  were  deacons  (Acts  6:1-6). 
They  were  also  set  apart  by  the  laying  on  of  hands.  They  had 
charge  of  the  temporal  things,  while  the  elder,  or  bishop,  had 
oversight  of  the  spiritual  work.  This  work  did  not  hinder 
them  from  also  exercising  their  gift  of  preaching  and  evange- 
lism, as  did  Stephen  and  Philip.  This  seemed  to  be  a  personal 
gift  rather  than  an  official  duty.  The  church  at  Philippi  had 
deacons  who  shared  with  the  bishops  the  duties  of  the  church 
(Phil.  1  :i).  The  necessary  qualifications  for  the  "office  of  a 
deacon"  are  given  in  I  Tim.  3:8-13.  There  were  also  dea- 
conesses (Phil  4:3;  Rom.  16:1). 

Note.— In  the  second  century  the  bishops  were  raised  to  a  higher 
rank  than  the  elder,  making  three  offices,  bishops  and  elders  and 
deacons.    Thus  the  offices  went  on  increasing  in  numbers. 


THE  CHRISTIAN  LIFE  199 

3.  Government.  Each  church,  under  God,  selected  its 
own  officers  and  servants,  some  of  whom  were  ordained  by 
men  who  were  not  of  that  church  (Acts.6:3-6;  14:23;  15:22; 
I  Cor.  16:3;  II  Cor.  8:19;  Phil.  2:25;  Titus  1:5).  The  rulers 
were  responsible  to  God  for  the  welfare  of  the  people,  and 
must  be  remembered  and  obeyed  (I  Thes.  5:12,  13;  I  Tim. 
5:17;  Heb.  13:7,  17,  24). 

4.  Discipline  is  the  correction  or  expulsion  by  the 
church  of  one  or  more  of  its  members  for  immorality  of  life 
or  heresy  of  doctrine.  This  must  be  enforced  (II  Thes.  3:6; 
Titus  3:10,  11).  A  case  of  immorality  came  to  light  in 
Corinth ;  Paul  rebuked  the  church  for  not  dealing  with  it,  and 
then  commanded  that  the  offender  be  expelled.  This  must  be 
done  in  love  and  prayer,  and  when  the  purpose  is  accomplished 
and  the  offender  repents,  he  must  be  freely  forgiven  and 
restored  (I  Cor.  5:1,  2,  9-13;  II  Cor.  2:5-11).  Even  in  the 
matter  of  private  offense  the  offender  must  first  be  dealt  with 
by  the  offended  one,  then  by  one  or  two  more,  and  finally  by 
the  church.  If  he  still  fails  to  repent,  he  must  be  expelled 
(Matt.  18:15-17).  The  church  takes  final  action,  and  that 
ends  the. matter.    The  church  must  expel  and  must  restore. 

5.  It  is  clear  that  Paul  wrote  his  epistles  to  definite  and 
well  organized  local  churches  (I  Cor.  1:2;  Gal.  1:2;  Phil. 
1  :i ;  I  Thes.  1  :i ;  see  also  Rev.  2  and  3). 

4.  Membership. 

(1)  The  church  universal  and  invisible,  the  organism, 
is  a  spiritual  body  consisting  of  all  who  are  born  again,  new 
creatures  in  Christ  Jesus,  united  to  Him  by  a  living  faith. 
They  are  called  saints,  or  sanctified  ones,  separated  from  sin 
(I  Cor.  1:2;  6:9-11;  Eph.  1:1;  5:25,  26).  They  were  called 
"believers,"  "brethren,"  "Christians,"  "saints,"  "faithful  breth- 
ren," "sanctified  in  Christ  Jesus,"  and  the  like  (Acts  5:14; 
12:17;  Rom.  1:13;  Acts  11:26;  Col.  1:2;  I  Cor.  1:2).  They 
were  first  "added  to  the  Lord"  and  then  He  added  them  to  the 
church  (Acts  5:14;  2:47).  There  was  no  such  thing  as  join- 
ing the  organism;  faith  in  Christ  made  them  members.  This 
church  has  a  church  roll,  but  it  is  in  heaven,  the  Lamb's  book 


200  THE  CHRISTIAN  WORKERS'  MANUAL 

of  life  (Luke  10:20;  Heb.  12:23;  Phil.  4:3;  Rev.  13:8;  20:15; 
21:27). 

(2)  The  church  visible  and  local,  being  based  upon  the 
apostles'  doctrine  and  fellowship,  the  deity  and  resurrection  of 
Christ,  and  kindred  "fundamentals"  (Acts  2:42;  Matt.  16:16- 
18:  I  Cor.  15:1-4;  I  Thes.  4:14),  each  member  of  the  organ- 
ism was  considered,  or  expected  to  become,  a  member  of  it. 
Its  roll  is  the  same  as  the  other,  and  is  in  heaven,  although 
each  church  doubtless  also  had  in  its  possession  a  list  of  its 
members.  This  is  perfectly  proper  and  necessary.  Unfortu- 
nately, however,  the  two  rolls  do  not  always  correspond. 

5.  The  ordinances  of  the  church  are  those  outward  rites 
appointed  by  Christ  to  be  administered  in  each  church  as  visi- 
ble signs  and  seals  of  the  facts  and  realities  of  salvation. 
There  are  two  ordinances,  and  only  two:  Baptism  and  the 
Lord's  supper. 

( 1 )  Baptism  is  the  initiatory  rite  which,  recognizing  one's 
admission  into  the  invisible  church,  admits  him  into  fellowship 
of  the  visible  church.  It  is  a  symbol  and  public  confession  of 
one's  union  with  Christ  in  death  and  resurrection,  a  promise 
to  walk  in  newness  of  life,  and,  therefore,  a  confession  of 
Christ  as  Saviour  and  Lord.  It  is  binding  upon  all  believers 
(Matt.  28:19,  20;  Acts  2:38,  41;  8:36-39;  10:47,  48;  Rom- 
6:3-5;  I  Cor.  1:13;  Gal.  3:27). 

(2)  The  Lord's  supper  is  an  ordinance  instituted  by 
Christ  to  be  observed  by  His  followers,  and  consisting  in  the 
spiritual  partaking,  by  faith,  of  the  broken  body  and  shed  blood 
of  the  Lord  through  the  consecrated  symbols  of  the  bread  and 
the  wine.  It  is  a  fellowship  feast,  in  which  the  believer  is 
brought  into  vital  touch  with  his  living  Lord.  It  must  be  cele- 
brated "till  He  come"  (Matt.  26:26-30;  Luke  22:19,  20;  I  Cor. 
11 :23-26). 

6.  The  mission  of  the  church.  The  work  of  the  pastor- 
teachers  is  to  equip  the  saints  for  the  work  of  the  ministry 
and  the  edification  of  the  body  of  Christ  (Eph.  4:11,  12;  see 
R.  V.).  Every  church  should  be  a  Bible  training  school,  a 
workers'  training  class.    The  pastor  is  the  recognized  head  of 


THE  CHRISTIAN  LIFE  201 

a  band  of  Christian  workers,  who  are  to  do  much  of  the  work. 
This  work  falls  into  two  great  divisions. 

( i )  Evangelization.  This  is  the  work  of  telling  the  good 
news  of  the  death  and  life  of  Christ  for  sinners  and  the  efforts 
for  their  salvation  from  sin  and  death.  It  is  the  work  of 
presenting  Christ  to  a  sin-stricken  world  (Matt.  28:19;  Mark 
16:15;  Luke  24:46-48;  John  20:21;  Acts  1:8). 

(2)  Edification.  This  is  the  work  of  teaching  believers 
the  Word  of  God,  thus  building  them  up  in  the  doctrines  and 
commandments  of  Christ  and  the  most  holy  faith.  After  sin- 
ners are  saved  they  must  be  carefully  taught  the  doctrines  of 
the  Scriptures  and  of  the  church,  and  be  led  into  the  Spirit- 
filled  and  Spirit-controlled  life  (Col.  3:16;  I  Pet.  2:2;  Acts 
20:32;  Eph.  4:12-14;  Heb.  5:12-14;  Gal.  5:25;  Eph.  5:18). 

7.  Christ  and  the  church  (Eph.  5:23-32).  He  is  (1)  the 
Head,  (2)  the  Saviour,  (3)  the  Lord.  He  (4)  loved  the 
church,  (5)  gave  Himself  for  it  to  (6)  cleanse  it  and  (7) 
sanctify  it,  to  (8)  present  it  to  Himself  glorious,  spotless, 
without  wrinkle,  holy,  without  blemish.  He  is  (9)  the  Nour- 
isher  and  (10)  the  Cherisher. 

8.  The  ideal  church  (Acts  9:31).  (1)  Peace,  (2)  edifica- 
tion, (3)  walking  in  the  fear  of  the  Lord,  (4)  walking  in  the 
comfort  of  the  Holy  Spirit,   (5)   multiplication. 


61.    THE  CHURCH  AND  THE  KINGDOM 

1.  The  kingdom  of  God  is  the  realm  in  which  God  reigns 
and  is  obeyed.  It  is  the  God  of  heaven  ruling  on  earth  in  the 
hearts  of  men.  It  is  spiritual.  (1)  It  is  described  as  "right- 
eousness, peace,  and  joy  in  the  Holy  Spirit"  (Rom.  14:17). 
(2)  It  is  entered  by  repentance  (Mark  1:15).  (3)  Men  must 
be  born  again,  from  above,  in  order  to  see  it  or  enter  it  (John 
3:3,  5).  (4)  There  are  three  lists  of  sins,  in  which  thirty-one 
sins  are  mentioned  which  exclude  from  it  (I  Cor.  6:9,  10; 
Gal.  5  :i9-2i ;  Eph.  5  :5).  (5)  It  is  not  in  word,  but  in  power 
(I  Cor.  4:20).  (6)  It  is  coupled  with  God's  righteousness,  the 
first  thing  to  be  sought  (Matt.  6:33).     (7)  It  is  not  outward, 


202  THE  CHRISTIAN  WORKERS'  MANUAL 

but  inward  (Luke  17:20,  21).  (8)  Mere  professors  are  not 
in  it  (Matt.  21 131).  (9)  It  is  extremely  hard  for  a  rich  man 
to  enter  (Matt.  19:24;  Mark  10:23-25;  Luke  18:24,  25).  (10) 
It  must  be  received  in  a  childlike  manner  (Mark  10:15;  Luke 
18:17).  (11)  Flesh  and  blood  cannot  inherit  it  (I  Cor. 
I5:5°)«  (I2)  Saints  are  called  into  it  (I  Thes.  2:12).  (13) 
Those  who  enter  it  must  be  willing  to  give  up  earthly  and 
natural  ties,  anything  that  hinders  (Luke  18:29).  It  is  given 
to  the  "little  flock"  (Luke  12:31,  32).  It  comes  in  answer  to 
prayer  (Matt.  6:10;  Luke  11 12). 

2.  The  kingdom  of  God  was  preached  (1)  by  Jesus  (Mark 
1:15;  Luke  4:43;  8:1),  (2)  by  the  Twelve  (Luke  9:2),  (3) 
by  Jesus  during  the  forty  days  (Acts  1:3),  (4)  by  Philip 
(Acts  8:12),  (5)  by  Paul  at  Lystra,  Iconium,  Antioch,  Ephe- 
sus,  Rome  (Acts  14:22;  19:8;  20:25;  28:23,  31).  (6)  It  is 
mentioned  throughout  the  epistles. 

3.  The  kingdom  of  Christ.  This  is  another  name  for  the 
kingdom  of  God,  since  God  rules  in  the  hearts  of  men  through 
Christ.  It  is,  at  least  during  the  present  age,  spiritual.  (1) 
It  is  not  of  this  world  (John  18:36).  (2)  Saints  have  been 
translated  into  it  and  are  now  in  it  (Col.  1:13).  (3)  Sin 
excludes  from  it  (Eph.  5:5).  (4)  It  is  a  kingdom  in  which 
the  king  rules  in  righteousness  (Heb.  1:8).  The  King  is 
invisible  (I  Tim.  1:17). 

4.  The  kingdom  of  Heaven.  This  name  is  found  in  the 
Gospel  of  Matthew  only,  occurring  thirty-two  times.  It  is,  at 
least  as  far  as  this  age  is  concerned,  absolutely  identical  with 
the  kingdom  of  God.  As  the  name  "kingdom  of  God"  shows 
the  source  and  Ruler  and  the  name  "kingdom  of  Christ"  shows 
the  intermediate  Agent  in  the  lordship  of  the  spiritual  kingdom 
that  Jesus  was  to  set  up  on  the  earth,  so  the  name  "kingdom 
of  Heaven"  shows  the  seat  of  government  and  the  character 
of  the  kingdom.  It  is  not  an  earthly  kingdom,  but  a  heavenly 
kingdom  on  earth.  The  prayer  is  that  God's  will  may  be  done 
on  earth  as  it  is  done  in  .heaven,  which  is  the  same  as  the 
coming  of  His  kingdom  (Matt.  6:10).  (1)  It  is  entered  by 
repentance  (Matt.  3:2;  4:17).  (2)  Conversion  is  necessary 
(Matt.  18:3;  see  John  3:3,  5).     (3)  Mere  professors  are  not 


THE  CHRISTIAN  LIFE  203 

in  it  (Matt.  5:20;  7:21-23;  23:13).  (4)  It  is  extremely  hard 
for  a  rich  man  to  enter  (Matt.  19:23,  24)  ;  yet  it  is  easy  for 
a  rich  man  to  become  a  mere  professor.  (5)  Not  those  who 
say  "Lord,  Lord,"  but  those  who  do  the  Father's  will  can  enter 
(Matt.  7:21).  Since  the  kingdom  of  God  and  the  kingdom 
of  heaven  are  identical,  the  points  under  1,  above,  apply  here. 

5.  The  kingdom  of  heaven  was  preached  (1)  by  John  the 
Baptist  (Matt.  3:2),  (2)  by  Jesus  (Matt.  4:17),  (3)  by  the 
Twelve  (Matt.  10:7).  Since  the  two  kingdoms  were  identical, 
we  may  say  that  it  was  also  preached  by  Philip  and  Paul. 
Peter  also  preached  it,  although  the  name  does  not  occur. 
(But  see  Matt.  16:19). 

6.  That  these  two  kingdoms  are  the  same,  and  the  terms 
interchangeable,  is  clear  from  the  following  twelve  statements, 
mostly  in  parallel  passages,  in  which  Matthew  has  "kingdom 
of  heaven"  and  Mark  and  Luke  has  "kingdom  of  God." 

(1)  Jesus's  message;  Repent  ye,  for  the  kingdom  of 
heaven  is  at  hand  (Matt.  4:17);  the  kingdom  of  God  is  at 
hand;  repent  ye  (Mark  1  :i5). 

(2)  Blessed  are  the  poor  in  spirit;  theirs  is  the  kingdom 
of  heaven  (Matt.  5  13)  ;  blessed  are  ye  poor;  yours  is  the  king- 
dom of  God  (Luke  6:20).  The  former  tells  what  kind  of 
poverty  is  meant. 

(3)  Abraham,  Isaac,  and  Jacob  in  the  kingdom  of  heaven 
(Matt.  8:11)  ;  the  same  in  the  kingdom  of  God,  although  men- 
tioned in  another  connection  (Luke  13:28). 

(4)  The  Twelve  sent  to  preach  the  kingdom  of  heaven 
(Matt.  10:7)  ;  the  kingdom  of  God  (Luke  9:2). 

(5)  He  that  is  least  in  the  kingdom  of  heaven  is  greater 
than  John  (Matt.  11:11);  kingdom  of  God  (Luke  7:28). 

(6)  From  the  days  of  John  the  kingdom  of  heaven  suffers 
violence  and  the  violent  take  it  by  force  (Matt.  11  :i2).  This 
is  explained  in  Luke  16:16,  where  the  expression  "kingdom 
of  God"  is  used. 

(7)  Mysteries  of  the  kingdom  of  heaven  (Matt.  13:11)  ; 
the  kingdom  of  God  (Mark  4:11;  Luke  8:10). 

(8)  The  kingdom  of  heaven  is  like  a  man  sowing  good 
seed  in  his  field  (Matt.  13:24)  ;  the  kingdom  of  God  is  like 


204  THE  CHRISTIAN  WORKERS'  MANUAL 

a  man  sowing  seed  on  the  earth,  a  different  parable  but  in  the 
same  context  (Mark  4:26). 

(9)  The  kingdom  of  heaven  is  like  a  grain  of  mustard 
seed  (Matt.  13:31);  so  also  is  the  kingdom  of  God  (Mark 
4:30,  31;  Luke  13:18,  19). 

(10)  The  kingdom  of  heaven  is  like  leaven  (Matt.  13:33)  ; 
so  also  is  the  kingdom  of  God  (Luke  13:20,  21). 

(11)  Little  children.  Of  such,  childlike,  trusting  souls,  is 
the  kingdom  of  heaven  (Matt.  19:14),  and  the  kingdom  of 
God  (Mark  10:14,  15;  Luke  18:16,  17). 

(12)  Hard  for  a  rich  man  to  enter  the  kingdom  of  heaven 
(Matt.  19:23);  the  kingdom  of  God  (Mark  10:23;  Luke 
18:24).  Here  also,  according  to  Matthew,  the  two  kingdoms 
are  identical  (Matt.  19:23  and  24;  see  also  Mark  10:25;  Luke 
18:25).     A  double  proof. 

7.  The  real  church  is  the  same  as  the  real  kingdom,  of 
whichever  name.  It  emphasizes  the  organism,  the  vital  relation 
to  Christ  and  to  one  another,  and  the  separation  from  sin  and 
the  worldliness  of  the  world;  while  the  kingdom  emphasizes 
the  Ruler,  the  rule,  the  subjects,  and  obedience.  Both  contain 
the  same  people,  but  the  "church"  shows  the  people  and  the 
"kingdom"  shows  the  realm.  (See  Article  60.)  The  real 
church  is  also  a  professing  church. 

8.  The  merely  professing  "church"  consists  of  those  who 
have  a  mere  profession  without  any  corresponding  possession. 
They  are  strangers  to  the  life  of  God  and  have  a  mere  form 
of  godliness  (I  John  5:12;  Eph.  4:18;  II  Tim.  3:4,  5;  Jude 
4).  They  have  joined  an  organization  without  being  members 
of  the  organism. 

9.  The  professing  church  should  be  the  same  as  the  real 
church,  but  such  is  only  too  rarely  the  case.  It  must  be  de- 
fined, then,  as  consisting  of  all  who  profess  Christianity.  It 
contains  the  real  church  and  also  the  merely  professing 
"church."     It  is  what  the  church  "is  like." 

10.  Christendom.  This  is  sometimes  thought  of  as  identical 
with  the  professing  church,  but  it  has  a  wider  significance.  It 
comprises  those  countries  in  which  Christianity  prevails  or 
which  is  more  or  less  governed  by  Christian  influences,  that 


THE  CHRISTIAN  LIFE  205 

is,    nominally    Christian    lands,    as    opposed    to    distinctively- 
heathen  lands. 

ii.  There  is  a  vast  difference  between  what  the  kingdom  of 
heaven  is  and  what  it  is  like,  or  how  it  appears  to  the  world. 
We  have  seen  what  the  kingdom  of  heaven  is,  what  the  king- 
dom of  God  is,  and  what  the  church  is,  and  the  characteristics 
of  each,  who  are  in  each,  and  who  are  not.  We  are  also  told 
that 

( i )  The  kingdom  of  heaven  is  like  a  field  in  which  wheat 
and  tares  are  sown,  the  latter  by  the  enemy  (Matt.  13:24-30). 
But  the  same  thing  could  be  said  about  the  kingdom  of  God 
and  of  the  visible  church. 

(2)  The  kingdom  of  heaven  is  like  a  mustard  seed  that 
became  a  tree  in  which  the  birds  lodged  (Matt.  13:31,  32), 
birds  here  representing  the  evil  one  (verses  4,  19).  But  the 
same  thing  is  said  of  the  kingdom  of  God  (Mark  4:30-32; 
Luke  13:18,  19)  and  could  be  said  of  the  visible  church. 

(3)  The  kingdom  of  heaven  is  like  leaven  hid  in  the  meal, 
leaven  being  always  evil  (Matt.  13:33;  16:6-12;  Luke  12:1; 
I  Cor.  5  :6-8).  But  the  same  thing  is  said  about  the  kingdom 
of  God  (Luke  13:20,  21)  and  could  be  said  about  the  church. 

(4)  The  kingdom  of  heaven  is  like  a  drag  net,  full  of 
good  and  bad  fish  (Matt.  13:47-50).  But  the  same  thing 
could  be  said  about  the  kingdom  of  God  and  the  church. 

(5)  The  same  is  true  in  regard  to  the  ten  virgins  (Matt. 

25:1-13). 

12.  Thus  it  is  true  that  the  kingdom,  the  kingdom  of  God, 
the  kingdom  of  Christ,  the  kingdom  of  heaven,  and  the  church 
are  interchangeable  terms,  at  least  as  far  as  this  age  is  con- 
cerned, and  refer  to  the  same  people;  each  term,  however, 
adding  a  new  thought  to  the  whole.  And  each  expression  is 
necessary  to  complete  the  entire  truth.  None  of  these  contain 
any  unconverted,  unregenerate  persons.  The  only  excuse  for 
thinking  otherwise  is  the  five  parables  mentioned  above  and 
the  word  "like,"  but  it  must  be  remembered  that  parables 
cannot  be  used  to  teach  new  truth,  and  especially  when  that 
new  "truth"  contradicts  plain  statement.  Parables  are  illus- 
trations.    (Compare  paragraphs  1  and  4.) 


206  THE  CHRISTIAN  WORKERS'  MANUAL 

13.  The  gospel.  This  spiritual  kingdom  was  introduced  and 
has  been  and  is  being  extended  by  the  preaching  of  the  gospel, 
or  glad  tidings  of  salvation  (Matt.  1:21).  This  gospel  is 
called  by  different  names,  each  expressing  an  additional  truth, 
such  as  "the  gospel,"  "the  gospel  of  the  kingdom,"  "the  gospel 
of  the  kingdom  of  God,"  "the  gospel  of  Jesus  Christ,"  "the 
gospel  of  God,"  "the  gospel  of  the  grace  of  God/'  and  the  like, 
but  they  are  all  the  same  gospel,  telling  how  guilty  sinners  can 
be  saved  from  sin  (Matt.  4:23 ;  9:35 ;  Mark  1:1,  15;  Luke  8:1; 
Acts  20:24,  25;  Rom.  1:1,  16).  It  must  be  preached  in  all 
the  world  till  Jesus  comes  (Matt.  24:14).  John  the  Baptist 
preached  it  (Luke  1:76-79;  3:2,  3;  Mark  1:1-8;  John  1:29); 
Jesus  preached  it  (Luke  4:18,  43 ;  8:1)  ;  the  disciples  preached 
it  (Luke  9:6)  ;  Paul  preached  it  (Rom.  15:16,  19;  I  Cor.  15: 
1),  and  so  on  down  through  the  age. 

14.  The  kingdom  of  the  Son  of  Man.  This  is  the  kingdom 
mentioned  by  Daniel  (7:13,  14)  and  by  Jesus  (Luke  19:12). 
It  is  Christ's  personal  reign  on  the  earth,  literal,  visible,  intro- 
duced by  His  second  coming,  a  coming  with  power  and  great 
glory  (Matt.  24:30;  26:64;  Rev.  11:15,  17).  Israel  will  then 
be  gathered  and  converted,  and  He  will  reign  over  them  for- 
ever (Amos  9:11-15;  Zech.  12:10;  Rev.  1:7;  Isa.  9:6,  7; 
Luke  1 :3i-33 ;  II  Tim.  4:1 ;  Acts  15  :i4-i7).  This  great  king- 
dom, however,  is  not  to  be  confined  to  the  Jewish  nation ;  He 
will  reign  over  the  entire  world  (Psa.  72:1-11;  Phil.  2:9-11). 
It,  likewise,  will  be  a  kingdom  of  righteousness  (Heb.  1 :8). 

Note. — It  is  believed  by  many  that,  although  the  kingdom  of  heaven 
and  the  church  are  confined  to  this  age,  between  the  first  and  second 
comings  of  Christ,  and  although  the  kingdom  of  God  and  the  kingdom 
of  heaven  are,  in  this  age,  identical,  yet  the  kingdom  of  God  is  a 
broader  term  and  includes  saints  of  all  ages  and  all  kingdoms.  This 
is  quite  possible  and  probable,  although,  perhaps,  not  entirely  free  from 
objections. 


V:  EXCUSES 


V:   EXCUSES 

"They  that  are  wise  shall  shine  as  the  brightness  of  the  firmament; 
and  they  that  turn  many  to  righteousness  as  the  stars  for  ever  and 
ever"  (Dan.  12:3).     "He  that  winneth  souls  is  wise"  (Prov.  11:30). 

"And  they  all  with  one  consent  began  to  make  excuse"  (Luke  14:18). 
Excuses  are  the  first  thought  of  the  ungodly,  and  are  usually  resorted 
to  as  a  subterfuge  by  the  worldly  and  the  unsaved.  Lack  of  space 
forbids  the  answering  of  these  excuses  and  difficulties  in  full  here. 
The  worker  should,  therefore,  refer  to  the  preceding  articles  in  this 
book. 

In  dealing  with  sinners  who  offer  excuses  and  objections,  first  find 
out  whether  the  excuse  offered  is  the  real  one  or  whether  there  is 
something  back  of  it.  This  can  usually  be  done  by  tactful  questions. 
First  diagnose  the  case;  then  apply  the  remedy. 

Do  not  quote  the  entire  verse  if  only  a  part  of  it  applies  to  the 
subject  in  hand.  This  will  avoid  confusion  of  thoughts.  If  you  are 
speaking  of  the  universality  of  sin,  use  the  last  five  words  of  Rom. 
3 :22  together  with  verse  23 ;  if  of  punishment,  use  the  first  half  of 
Rom.  6:23;  if  of  salvation,  use  the  last  half. 

62.    NOT  A  SINNER 

This  may  be  what  you  think,  but  what  does  God  say?  See 
Rom.  3:12,  and  note  that  this  verse  is  in  the  sin  section. 
None,  no,  not  one.  (See  Articles  9,  15).  Show  what  sin  is 
(Article  12).  Note  Jer.  17:9;  Rom.  3:23;  Gal.  3:22  (first 
part).  Ask  this  question:  If  you  are  not  a  sinner,  are  you 
keeping  God's  commands?  What  about  Matt.  22:37?  Aim 
to  secure  conviction. 


63.  GOOD  ENOUGH;  NATURALLY  GOOD 

God  says  that  you  are  bad  enough,  naturally  bad.  (See 
Articles  9,  17.)  No  one  is  naturally  good  (John  3:3-7).  If 
you  are  good,  why  not  become  acquainted  with  Jesus,  who  is 
supremely  good?    Let  Jesus  answer  (John  3:19-21). 

209 


210  THE  CHRISTIAN  WORKERS'  MANUAL 

64.     NO  WORSE  THAN  OTHERS 

1.  This  may  or  may  not  be  true,  but  all  are  bad  enough 
(Rom.  3:23;  Article  15).  Someone  says,  "I  am  as  good  as 
many  church  members."  Grant  it,  whether  true  or  false,  and 
then  ask,  What  of  it?  Are  you  glorifying  God?  Someone 
says,  "I  will  take  my  chances  with  half  the  church  members." 
This  is  a  foolish  thing  to  say  and  a  dangerous  thing  to  do. 

2.  There  are  two  other  ways  of  dealing  with  these  people. 

(1)  Show  them  that  they  are  forbidden  to  judge  with 
the  thought  of  justifying  themselves  (Rom.  2:1-3;  14 -4 ;  Matt. 
7:1-5).  Show  the  result  of  this.  A  very  large  majority  of 
those  who  use  these  excuses  are  not  sincere,  but  they  simply 
use  them  to  quiet  conscience  and  discourage  the  worker. 

(2)  Make  it  personal.  What  about  you  ?  You  are  neither 
saved  nor  lost  by  the  deeds  of  others.  What  are  your  rela- 
tions to  God?  Emphasize  Rom.  14:12;  John  21  -.22.  (last  part). 
(See  also  II  Cor.  10:12,  13,  17,  18;  Jas.  4:12;  I  Pet.  4:18. 
See  comment  on  Rom.  10:3,  Article  16.) 

3.  You  are  not  only  a  sinner,  but  a  great  sinner,  because 
you  have  broken  the  first  and  great  commandment  (Matt.  22: 
37 >  38). 

65.  WILL  TURN  OVER  A  NEW  LEAF.  DO  BETTER 

1.  Show  the  utter  inability  of  the  sinner  to  make  himself 
righteous  (Jer.  13:23;  Jas.  2:10).  Doing  "better,"  as  man 
considers  it,  is  of  no  avail.  (See  Articles  16,  19.)  Show  the 
need  of  the  new  birth  (Article  44). 

2.  Turning  over  a  new  leaf  does  not  solve  the  sin  question, 
and  the  wages  of  sin  is  death  (Rom.  6:23;  Ezek.  18:4). 

3.  God  now  commands  all  men  everywhere  to  repent  (Acts 
17:30,  31). 

66.  AM  DOING  THE  BEST  I   CAN;  WHAT  MORE 

CAN  I  DO? 

1.  How  long  have  you  been  doing  your  best?  How  did  you 
come  to  see  the  necessity  of  doing  your  best?    How  have  you 


EXCUSES  211 

succeeded?  Are  you  satisfied  with  your  efforts  thus  far? 
How  long  do  you  think  it  will  take  you  to  make  yourself  fit 
for  heaven,  or  for  bearing  the  name  of  Christian  here  on 
earth?  Suppose  Jesus  should  come,  or  you  should  die  in  the 
meantime,  what  then?     And  so  on. 

2.  Show  how  men  are  not  saved,  and  how  they  are  saved. 
(See  Articles  43,  44.    Titus  3 15.) 

3.  The  sinner  is  helpless  (Article  16),  and  needs  salvation 
(Article  19),  and  the  best  he  can  do  comes  far  short  of  God's 
requirements  (Rom.  8:7,  8;  Isa.  64:6).  The  best  he  can  do 
is  to  acknowledge  that  he  cannot  do  anything,  throw  himself 
upon  the  free  grace  of  God,  and  receive  Jesus  to  be  his  salva- 
tion and  the  power  in  his  life. 

67.     HOPE  I  AM  SAVED 

1.  In  general,  the  "hope  so"  and  "guess  so"  people  are  to 
be  treated  like  any  other  sinner  and  shown  their  need  of 
and  God's  plan  of  salvation.  Give  them  some  verses  from 
Articles  9,  15,  19,  22.  Show  them  how  to  be  saved,  asking 
pointed  questions  (Article  46). 

2.  Some  have  met  the  conditions  and  are  trusting  Christ 
for  salvation,  yet  are  afraid  to  say  that  they  know  that  they 
are  saved.  Article  47  is  for  them.  Give  them  some  Scripture, 
especially  I  John  5:12,  13.  Explain  verses  9-13.  Diagnose 
your  case,  and  do  not  let  anyone  go  until  he  knows  that  he 
is  saved. 


68.    SAVED  BY  SEKF-RIGHTEOUSNESS.    GOOD 

WORKS 

1.  Show  what  God  says  about  self-righteousness  (Isa.  64:6). 
Paul  did  not  want  his  own  righteousness  (Phil.  3:9).  See 
Article  16,  especially  Jer.  13  123 ;  2  \22. 

2.  Show  how  men  are  not  saved  and  how  they  are  saved 
(Titus  3:5);  how  they  are  not  justified  and  how  they  are 
justified  (Rom.  3:19-21;  4:4,  5).    Those  who  are  under  the 


212  THE  CHRISTIAN  WORKERS'  MANUAL 

works  of  the  law  are  under  the  curse   (Gal.  3:10).     What 
God  demands  (Matt.  5:20). 

3.  God  judges  the  heart  (I  Sam.  16:7;  Luke  16:15;  Rom. 
2:16). 

4.  Emphasize  the  great  sin  of  unbelief  (John  3:18,  36; 
16:9). 

5.  Use  Luke  18:10-14. 

6.  Master  the  argument  for  the  self-righteous  sinner  (Ar- 
ticle 14). 

69.     DECEIVED   FORMALIST.     BELONG   TO   THE 

CHURCH 

1.  When  asking  a  person  concerning  his  salvation  and  he 
tells  you  that  he  is  a  church  member  or  a  deacon  or  an  elder 
or  a  Sunday-school  teacher  or  something  else,  you  often  have  a 
case  with  which  to  deal.  If  he  had  anything  more  than  a 
mere  profession  he  would  doubtless  make  it  known.  Ask 
some  questions,  such  as,  Are  you  redeemed  ?  Are  you  washed 
in  the  blood?  Are  you  a  new  creature?  Have  you  peace? 
Are  you  saved?  You  can  thus  find  out  his  exact  condition. 
Hundreds  of  people  have  been  induced  to  join  a  church  and 
^ven  to  take  work  in  a  church,  although  they  have  never  been 
born  again.  They  are  merely  "baptized"  worldlings,  described 
in  II  Tim.  3:4,  5.  The  church  lacks  power  because  of  them. 
They  should  be  reached  and  saved. 

2.  Show  the  need  and  the  results  of  regeneration,  the  steps 
into  salvation,  and  how  to  be  saved  (Articles  44-46).  Em- 
phasize John  3:3-7;  II  Cor.  5:15,  17;  Gal.  6:15;  Matt.  7:16- 
23;  25:1-13;  Luke  6:46;  13:25-27;  Rom.  2:28,  29;  8:6-9; 
Titus  1  :i6.     See  Article  68. 

3.  Learn  the  argument  for  the  religious  sinner  (Article  14). 

4.  Baptism,  church  membership,  partaking  of  the  Lord's 
supper,  and  engaging  in  Christian  work  are  to  be  expected  of 
Christians,  but  the  unregenerate  have  nothing  to  do  with  them. 

70.     AM  SO  WEAK 

Use  Isa.  26:3,  4.  Who  will  keep?  Thou.  Who  is  Thou? 
The  Almighty  God.     What  will  He  do?     Keep.     How?     In 


EXCUSES  213 

peace.  What  kind  of  peace?  Perfect  peace.  That  is  what 
you  want,  is  it  not?  On  what  conditions?  "Whose  mind  is 
stayed  (fixed  firmly)  on  thee" — God,  not  on  yourself  nor  your 
circumstances,  failures,  successes,  nor  on  others.  "Because  he 
trusteth  in  thee."  Can  you  not  do  these  two  things?  What 
are  you  told  to  do?  Trust — not  try,  nor  struggle,  nor  worry, 
but  trust.  In  whom?  In  the  Lord.  How  long?  All  the 
time.  Why?  "For  in  the  Lord  Jehovah  is  strength."  What 
kind  of  strength?  "Everlasting  strength."  That  is  just  what 
you  need  if  you  are  so  weak,  is  it  not?  Then  trust  Him  fully. 
See  also  Isa.  25:4;  41:10,  13;  II  Cor.  4:6,  7;  12:9,  10;  Eph. 
6:10-13;  Phil.  4:13;  Articles  50,  52. 


71.    FEAR  I  CANNOT  HOLD  OUT 

1.  Get  his  thoughts  away  from  self  to  God.  He  cannot 
hold  out,  but  God  in  him,  in  the  person  of  the  Holy  Spirit, 
can. 

2.  Use  I  Pet.  1:5.  Kept!  How?  God's  side,  power. 
Man's  side,   faith.     Object  and  result,  salvation. 

3.  God  wishes  us  to  recognize  our  powerlessness  to  save 
or  to  keep  ourselves,  and  to  throw  ourselves  upon  His  almighty 
power.  "He  shall  thrust  out  the  enemy"  (Deut.  33:27).  "The 
Spirit  of  the  Lord  shall  put  him  to  flight"  (Isa.  59  :i9,  margin). 

4.  Explain  the  work  of  the  Spirit  in  the  believer  (Article 
51).  See  also  Gen.  28:15;  John  10:27-29;  Phil.  1:6;  II 
Thes.  3:3;  Rom.  8:34-39.     See  Articles  50,  55,  70. 


72.     HAVE  TRIED  IT  AND  FAILED 

I.  Everyone  who  tries  it  will  fail.  "It"  can  neither  save 
nor  keep.  Jesus  Himself,  a  living  Saviour,  saves  and  keeps. 
The  mind  and  heart  must  be  taken  from  a  thing  or  a  principle, 
a  system  or  a  set  of  rules,  and  fixed  upon  the  person.  Chris- 
tianity is  a  life,  and  that  life  is  Christ  (Col.  3:4;  I  John  5  :i2). 
He  never  fails  anywhere,  and  when  He  comes  into  the  heart 
to  abide  He  will  not  fail  there.     Moreover,  He  is  not  to  be 


214  THE  CHRISTIAN  WORKERS'  MANUAL 

had  on  trial.  The  sinner  must  see  his  lost  and  helpless  con- 
dition, throw  himself  upon  God,  and  take  Jesus — not  try  Him. 
Anyone  can  take  a  gift  without  trying.  People  who  think 
they  can  try  Christianity,  as  they  would  try  a  remedy  for  a 
disease,  will  always  fail.  Man  is  a  failure  always  and  every- 
where, and  the  only  thing  he  can  do  is  to  give  up  trying  and 
struggling,  and  trust  and  rest  in  the  finished  work  of  Jesus 
(Jer.  10:23;  29:13;  Rom.  4:4,  5;  7:18;  Phil.  3:3). 

2.  It  is  not  "try,"  but  trust  (Isa.  26:3,  4).  Receive  Christ 
Jesus  as  Saviour  and  Lord  and  walk  in  Him  (John  1:12; 
Col.  2:6). 

3.  There  are  many  reasons  for  failure.  Test  him  by  the 
points  in  Articles  45,  46,  50.     See  also  Articles  70,  71. 


73.    THE  CHRISTIAN  LIFE  IS  TOO  HARD 

1.  L^se  Ezek.  36:25-27.  God  says  if  we  will  give  Him  our 
wicked  hearts  (Article  9,  and  Prov.  23:26)  He  will  (1) 
sprinkle  clean  water  upon  us,  (2)  make  us  clean,  (3)  cleanse 
from  all  filthiness  and  idolatry,  (4)  give  a  new  heart,  (5)  put 
a  new  spirit  in  us,  (6)  take  out  the  hard  heart  and  give  a 
new,  tender  heart,  (7)  put  the  Holy  Spirit  in  the  new,  clean 
heart  (a)  to  keep  it  clean,  (b)  to  cause  us  to  walk  in  His 
statutes,  (c)  to  cause  us  to  keep  and  do  His  commands. 
What  a  promise!    Note  the  "I  will's." 

2.  Jesus  says  it  is  easy  (Matt.  11:28-30).  God  says  it  is 
pleasant  (Prov.  3:17;  Psa.  16:11).  His  commands  are  not 
grievous  (I  John  5:3).  The  Christian  life  is  maintained  by 
the  power  of  God  and  the  indwelling  Christ  (Phil.  1:6;  3:9, 
10;  I  Thes.  5  :23,  24;  Gal.  2:20).  It  is  a  life  of  fullness  of  joy 
(John  15:11). 

3.  The  life  of  sin  is  hard  (Prov.  13:15;  Isa.  57:21;  Rom. 
6:23). 

4.  The  full-surrendered,  Spirit-filled  life  is  easy,  because  it 
is  all  of  God;  the  "half-way  Christian"  life  is  hard,  because 
the  person  is  trying  to  do  what  he  cannot  do  (Matt.  6:24; 
Jas.  4:4;  I  John  2:15).  Do  not  judge  Christianity  by  some 
of  its  professors. 


EXCUSES  215 


74.     HAVE  SO  MANY  TEMPTATIONS 

Jesus  is  always  able  to  meet  any  temptation,  and  He  is 
always  victor  (I  Cor.  10:13;  Heb.  2:14-18;  4:14-16;  12:1,  2; 
II  Thes.  3:3).  See  what  God  is  able  to  do  (Article  55).  See 
Articles  70-73.  He  who  has  so  many  temptations  is  the  very 
one  who  needs  Jesus. 

75.  HAVE  NO  FEELING.  HEART  IS  TOO  HARD 

1.  What  this  class  of  sinners  mean  is  that  they  have  no 
conviction.  This  is  quite  common.  Therefore  aim  to  bring 
conviction.  The  sinner  must  be  shown  that  he  is  lost  and 
needs  salvation.  Give  some  verses  showing  his  state  by  nature, 
that  all,  including  himself,  have  sinned,  that  he  has  broken 
God's  law,  and  that  a  dreadful  penalty  awaits  him  (Articles 
9,  12,  15,  16,  17,  21,  22).  Pray  for  conviction  while  you  use 
the  Word. 

2.  When  he  sees  that  he  is  lost,  give  and  explain  Luke  19:10; 
John  6:37  (last  part)  ;  Ezek.  36:26,  2J\  II  Cor.  5:17. 

76.     AM  NOT  GOOD  ENOUGH.    MUST  BECOME 
BETTER 

1.  The  sinner  cannot  make  himself  better  (Jer.  2:22;  13:23; 
Jas.  2:10). 

2.  Jesus  came  to  save  sinners,  lost  men,  not  good  men  (I 
Tim.  1:15;  Luke  19:10). 

3.  It  is  sick  folks,  not  well  folks,  who  need  and  call  a 
physician;  Jesus  came  to  call  not  the  righteous,  but  sinners  to 
repentance  (Matt.  9:12,  13). 

77.    TOO  GREAT  A  SINNER 

1.  Jesus  came  into  the  world  to  save  the  chief  of  sinners 
(I  Tim.  1  :i5).  Is  that  you?  (A  glance  at  the  context,  verses 
12-16,  will  clearly  show  that  Paul  meant  that  he  was  the  chief 
of  sinners  before  conversion,  not  after.) 


216  THE  CHRISTIAN  WORKERS'  MANUAL 

2.  Ask,  Are  your  sins  as  scarlet?  (Isa.  i  :i8).  Are  you  lost? 
(Luke  19:10).    Are  you  without  strength?  (Rom.  5:6-8). 

3.  David  was  a  murderer,  yet  he  confessed  and  was  for- 
given (Psa.  32:5)- 

4.  Jesus  will  not  cast  out  anyone  who  will  come  to  Him 
(John  6:37). 

5.  See  also  Heb.  7:25;  Isa.  43:25;  44:22;  53:4,  5;  55:7; 
Matt.  9:12,  13;  Psa.  40:2;  John  3:16;  I  John  1  -.9;  Article  76. 

78.     CANNOT  BELIEVE 

1.  Whom  can  he  not  believe?  We  are  to  believe  God,  not 
self  (John  5:24;  I  John  5:9,  10;  Acts  27:25).  We  must 
believe  on  the  Lord  Jesus  Christ,  God's  Son  (Acts  16:31; 
John  3:16,  36).    Can  he  not  do  that? 

2.  Why  can  he  not  believe?  Usually  when  people  cannot 
believe  it  is  because  of  some  hidden  sin  from  which  they  are 
unwilling  to  turn  away.  Therefore  probe  them  by  pointed 
questions  till  sin  is  acknowledged,  confessed,  and  put  away. 
Repentance  is  absolutely  necessary  to  faith  (Matt.  21  '.32;  Acts 
20:21).  God  will  not  allow  a  person  to  believe  while  harbor- 
ing sin.  Jesus  died  to  save  from  sin,  and  the  sin  must  be 
yielded  and  forsaken,  at  least  as  far  as  the  will  is  concerned, 
before  it  can  be  taken  away.  See  Isa.  55  :j.  Therefore  em- 
phasize and  urge  repentance  and  ignore  the  loose  teaching  that 
repentance  is  not  needed  in  this  age.  See  Article  41.  Use  also 
John  5:44;  7:17. 

79.    DO  NOT  HAVE  ASSURANCE 

1.  Master  the  article  on  Assurance  (Article  47),  especially 
I  John  5  :9-i3-  Emphasize  and  explain  verses  12,  13  and  John 
5 :24.  This  is  for  those  who  do  not  know  that  it  is  their 
privilege  to  know  that  they  are  saved  and  that  such  is  God's 
desire  as  revealed  in  the  Word. 

2.  Paragraph  2  of  Article  78  applies  here  as  well.  Many 
do  not  have  assurance  because  of  some  sin  or  questionable 
practice  that  they  should  give  up. 


EXCUSES  217 

80.    GO  AWAY  TRUSTING;  RETURN  DOUBTING 

1.  Two  things  must  be  done,  believe  in  the  heart  and  confess 
with  the  mouth  (Rom.  10:9,  10).  Do  not  try  to  do  the  one 
without  the  other. 

2.  Confess  Christ  (Matt.  10:32,  33).  Tell  what  He  has 
done  for  you  (Mark  5:19;  Psa.  107:2).  Witness  (Luke  24: 
46-48;  Acts  1:8;  5-30-32). 

3.  Have  faith  in  God  (Matt.  14:29-33;  Mark  11:22,  23). 

4.  Praise  the  Lord   (Isa.  38:19;  Psa.  50:23;   107:8;   145: 

i-5). 

5.  Be  filled  with  the  Spirit  (Acts  6:5;  11 :24;  Gal.  5:22). 

6.  Depart  from  evil  (I  Thes.  5:22;  II  Tim.  2:19). 

7.  See  Articles  50,  78,  79. 

81.    HAVE  NOT  FOUND  PEACE 

1.  Jesus  is  our  peace;  He  made  peace;  He  came  and 
preached  peace;  He  offers  peace  by  offering  Himself  (Eph.  2: 
14-17;  Col.  1:20;  Rom.  5:1;  John  14:27;  16:33;  Luke  1:79; 
Isa.  53:5,  6;  II  Thes.  3:16). 

2.  Become  acquainted  with  God  (Job  22:21). 

3.  Believe  God  (Rom.  15:13;  Acts  27:20-25). 

4.  Be  filled  with  the  Spirit  (Gal.  5:22;  Rom.  8:6;  14:17; 

I5:i3). 

5.  Pray  about  everything  (Phil.  4:6,  7). 

6.  Abide  and  trust  (Isa.  26:3;  32:17,  18). 

7.  Obey  (Isa.  48:17,  18). 

8.  Love  the  Word  (Psa.  119:165;  Prov.  3:1,  2). 

9.  No  peace  to  the  wicked  (Isa.  57:21;  Jer.  6:14). 

82.    WORKING  OUT  SALVATION 

I.  Someone  says,  "Am  I  not  told,  in  Phil.  2:12,  to  work 
out  my  own  salvation?"  Not  if  you  are  unsaved.  That  was 
written  to  "the  saints  in  Christ  Jesus"  (Phil.  1:1),  and  by 
noticing  the  next  verse  (2  :i3)  you  will  see  that  you  are  power- 
less either  to  will  or  to  do  it  until  God  first  works  in  you. 


218  THE  CHRISTIAN  WORKERS'  MANUAL 

You  could  not  work  a  dollar  bill  out  of  your  pocket  if  it  was 
not  there.  See  Article  16.  Show  the  true  plan  of  salvation 
(Articles  44-46). 

2.  Again,  someone  says,  "Does  not  James  say  that  we  are 
saved  by  a  mixture  of  faith  and  works?"  No.  If  so,  he 
would  contradict  Paul  in  Rom.  3:20;  Gal.  2:16;  Eph.  2:8,  9; 
Titus  3  15,  and  many  others.  In  Jas.  2:14-26  we  are  told  how 
we  are  justified  before  men,  that  is,  how  men  can  see  that  we 
are  saved  and  justified  by  faith.  They  see  it  by  our  works, 
which  are  the  result,  or  fruit,  of  faith.  Faith  which  does  not 
result  in  works  is  dead  faith  or  no  faith  at  all  (vs.  17,  20,  26). 
That  faith  cannot  save  (v.  14,  R.  V.).  Paul  tells  us  how  we 
are  justified  before  God,  that  is,  by  faith  alone.  There  is  no 
contradiction  (Article  43). 

3.  In  Rom.  2:13  and  context,  Paul  shows  that  if  a  person 
is  to  be  saved  by  his  morality,  without  Jesus  Christ,  he  must 
be  a  doer  of  the  whole  law.  See  Gal.  3:10;  Jas.  2:10.  In 
Rom.  3:10-20  he  shows  that  man  universally  is  a  sinner  and 
guilty  before  God  by  nature,  and  that  it  would  be  of  no  avail 
for  him  to  try  to  earn  salvation.  Moreover,  by  comparing 
himself  with  God's  law  he  finds  out  how  great  a  sinner  he  is. 


83.     INCONSISTENCIES    OF    PROFESSING    CHRIS- 
TIANS.   STUMBLING-BLOCKS 

1.  Everyone  must  give  an  account  of  himself,  not  of  some- 
one else,  to  God  (Rom.  14:12).  Lead  the  sinner's  thought 
away  from  others  to  himself.  Show  his  own  state  by  nature 
and  practice  and  the  penalty  for  sin  (Articles  9,  16-22).  He 
needs  conviction. 

2.  Use  Rom.  2:1-5  anQl  show  that  he  is  doing  what  he  is 
condemning  others  for  doing  (compare  Rom.  1:26-32),  that 
he  is  treasuring  up  wrath  for  the  day  of  wrath,  and  that  he 
cannot  escape  the  judgment  of  God.  (See  Article  64,  para- 
graph 2). 

3.  If  a  certain  one  is  a  stumbling-block  and  the  sinner 
knows  him  to  be  such,  why  stumble  over  him?     People  do 


EXCUSES  219 

not  deliberately  stumble  over  a  known  stumbling-block.    They 
go  around  it. 

84.    THERE  ARE  SO  MANY  HYPOCRITES 

1.  See  Articles  64  and  83.  This  excuse  is  common  and 
dangerous. 

2.  If  the  one  who  offers  it  is  correct,  and  the  people  are 
hypocrites,  he  must  spend  eternity  with  them,  for  they  are 
lost  like  other  sinners  (Matt.  23  113,  33  ;  24:51 ;  Luke  13:25-28; 
Job  8:13-15;  20:5;  27:8-10).  If  he  is  wrong,  and  they  are 
not  hypocrites,  what  a  fearful  price  he  will  pay  for  his  folly! 

3.  A  hypocrite  is  a  counterfeit  Christian,  and  neither  man 
nor  Satan  will  counterfeit  anything  worthless.  This  proves 
that  Christianity  is  valuable. 

85.    A  PROFESSING  CHRISTIAN  HAS  WRONGED 

ME 

1.  Supposing  this  is  true,  is  it  any  reason  why  you  should 
wrong  God  who  has  given  so  much  to  you,  and  insult  Christ 
who  loved  you  and  gave  Himself  for  you?  What  harm  has 
He  done  to  you?     Emphasize  Jer.  2:5. 

2.  Is  that  any  reason  why  you  should  commit  the  evil  of 
forsaking  Him?  (Jer.  2:13).     Emphasize  Rom.  14:12. 

3.  Is  that  any  reason  why  you  should  do  yourself  a  greater 
wrong  by  depriving  yourself  of  eternal  life  and  thus  perish- 
ing? (John  3:16,  36;  Luke  13:3,  5). 

86.     CANNOT  GIVE  UP  THE  OLD  LIFE 

1.  Ye  must  be  born  again  (John  3:7).  Repent  or  perish 
(Luke  13:3,  5).  Make  this  very  emphatic.  Give  verses  on 
the  penalty  for  sin   (Article  22). 

2.  Often  the  trouble  here  is  either 

(1)  He  fears  that  he  will  not  be  able  to  withstand  the 
desires  to  do  the  things  that  he  is  now  doing.    Show  him  (1) 


220  THE  CHRISTIAN  WORKERS'  MANUAL 

that  Jesus  died  to  deliver  him  from  sin,  from  the  present  evil 
age,  from  the  corruption  that  is  in  the  world,  and  from  the 
old  life  (Matt.  1:21;  Rom.  6:18;  Gal.  1:4;  II  Pet.  1:4;  II 
Cor.  5:15;  John  8:36).  Show  him  (2)  the  power  of  the 
risen  Christ  to  save  and  keep  and  satisfy  (Heb.  2:18;  7:25; 
Eph.  1:19,  20;  Matt.  28:18;  II  Tim.  1:12;  Phil.  4:13;  II  Cor. 
47).    Or 

(2)  He  fears  that  he  could  not  be  happy  in  the  Christian 
life  with  the  desires  of  the  old  life,  such  as  dancing,  and  the 
like,  ungratified.  Show  him  that  Christianity  is  a  life,  a  new 
life,  and  a  power  which  makes  him  a  new  creature,  displacing 
the  old  things  by  new  things  (II  Cor.  5:17).  It  transforms 
by  the  renewing  of  the  mind,  and  the  word  translated  "mind" 
includes  desires,  purposes,  affections,  thoughts  (Rom.  12:2). 
Salvation  displaces  the  old  desires  by  new  ones. 

87.     TOO  MUCH  TO  GIVE  UP 

1.  A  question  of  profit  and  loss  (Mark  8:36,  37).  Better 
give  up  everything  than  to  lose  the  soul.  But  Paul  thought 
that  the  loss  was  nothing,  when  compared  with  the  gain  (Phil. 

3  7.  8). 

2.  A  terrible  mistake  (Luke  12:16-21). 

3.  Sowing  and  reaping  (Gal.  6:7,  8). 

4.  Put  first  things  first  (Matt.  6:33). 

5.  What  God  gives  (Rom.  8:32;  Psa.  84:11).  What  He 
demands  (I  John  2:15-17;  II  Cor.  6:14-18). 

6.  Show  what  a  person  really  receives  by  becoming  a  Chris- 
tian. See  "Results  of  Regeneration"  in  Article  44.  Study  our 
riches  in  Christ  in  Ephesians  and  Colossians. 

7.  Riches  do  not  satisfy  (Eccl.  5:10). 

8.  See  also  Mark  8:35-38;  Matt.  10:32,  33,  37-40;  Luke 
15:13-16,  31;  I  Cor.  6:19,  20. 

88.     INTERFERE  WITH  EARTHLY  PROSPECTS 

1.  Danger  of  riches  (I  Tim.  6:9;  Jas.  4:13,  14;  5:1-5,  8; 
Mark  10:24-27;  Prov.  23:4,  5;  Eccl.  5:10-12;  Matt.  16:24-27; 
Luke  16:19-26). 


EXCUSES  221 

2.  Receive  Jesus,  the  source  of  true  riches,  and  trust  Him 
(II  Cor.  8:9;  9:15;  Rev.  3:18;  Phil.  4:19;  Matt.  6:19-34; 
Rom.  14:17). 

3.  Use  also  the  points  in  Article  87. 


89.     NO  HARM  IN  WORLDLY  AMUSEMENTS 

1.  The  Sinner.  Real  Christianity  will  settle  the  amusement 
question.  Therefore  aim  to  secure  conviction  of  sin  and  the 
regeneration  of  the  sinner  (II  Cor.  5:17).  When  the  Lord 
Jesus  takes  possession  of  the  life  things  are  seen  in  a  different 
light.  Do  not  lay  down  rules.  When  necessary,  use  such 
texts  as  Prov.  14:12,  13;  21:17;  Luke  8:14;  16:25;  Gal.  6:7, 
8;  I  Tim.  5:6.  Emphasize  the  teaching  of  Articles  9,  11,  12, 
22.    See  also  Articles  87,  88. 

2.  The  Christian.  I  Cor.  10:31  and  Col.  3:17  contain  the 
golden  rules  for  the  Christian  life,  and  will  settle,  satisfac- 
torily and  permanently,  the  amusement  question.  The  Chris- 
tian is  to  do  nothing  that  cannot  be  done  to  the  glory  of  God, 
in  the  name  of  the  Lord  Jesus,  and  with  thanksgiving. 

3.  The  Christian  will  be  cheerfully  governed  by  such  mes- 
sages as  Eph.  4:17-20;  5:15-21;  II  Cor.  5:15,  17;  Rom.  8:9; 
12:1,  2;  13:13,  14;  14:7,  12-15,  21;  15:3;  I  Cor.  8:12,  13; 
Gal.  1:4;  II  Tim.  2:4;  3:1-5;  4:10;  Jas.  4:3-5;  I  Pet.  2:11; 
I  John  2:6,  15-17.  He  is  a  new  creature  and  has  no  desire 
to  do  anything  that  would  grieve  or  bring  reproach  upon  his 
Lord,  or  hinder  his  fellowship  with  God,  his  chances  of  glori- 
fying Him  or  of  winning  souls,  or  in  any  way  to  retard  the 
progress  of  others.  He  has  become  a  part  of  the  bride  of 
Christ,  has  taken  His  name  (Eph.  3:14,  15),  and  he  would 
rather  die  than  to  do  or  say  anything  that  would  bring  reproach 
upon  Him  whose  name  he  bears. 

90.     AFRAID  OF  PERSECUTION  AND  SUFFERING 

I.  The  Christian's  inheritance  (II  Tim.  3:12;  John  15:18- 
21;  16:33;  I  John  3:1). 


222  THE  CHRISTIAN  WORKERS'  MANUAL 

2.  A  blessed  privilege  (I  Pet.  1 :6,  7;  2:20,  21;  4:12-16; 
Matt.  5:10-12;  Acts  5:41;  Heb.  12:1-11;  Jas.  1:2). 

3.  Reward  (II  Tim.  2:12;  Mark  8:35;  I  Pet.  4:13;  Matt. 
5:12;  Heb.   10:32-37;  Jas.   1:12). 

4.  Examples  (II  Cor.  4:8-10;  6:4-10;  11:23-30;  12:5-10; 
Gal.  6:17;  II  Tim.  4:10,  16-18;  Heb.  10:32-37;  11:24,  25, 
32-40). 

5.  Paul's  estimate  (Rom.  8:17,  18). 


91.     COMPANIONS  WOULD  LAUGH 

1.  Better  let  them  laugh  than  to  have  God  laugh   (Prov. 
1 :24~30,  especially  verse  26) . 

2.  Shun  evil  companions  (Prov.  4:14-19;  13:20). 

3.  Do  not  fear  men   (John   12:42,  43;  Prov.  29:25;  Isa. 
51:7;  Matt.  10:28). 

4.  Do  not  be  ashamed  of  Christ  (Mark  8:38;  Matt.  10:32, 

33). 

5.  Rejoice  (Matt.  5:10-12;  I  Pet.  4:13,  14). 

6.  Exchange  companions  (Psa.  1:1;  I  John  1:3). 

7.  See  Article  90. 


92.    TOO  LATE.    HAVE  SINNED  AWAY  THE  DAY 
OF  GRACE 


1.  Jesus  will  not  cast  out  anyone,  at  any  time,  if  he  will 
come  (John  6:37,  last  part).  Many  will  not  come  (John 
5  :4o).  He  is  not  willing  that  any  should  perish  (II  Pet.  3:9). 
Will  you  come?  (Rev.  22:17). 

2.  God's  gracious  promise  for  those  who  will  turn  to  Him 
"even  in  the  latter  days"  (Deut.  4:30,  31).    Example  (Luke 

23:39-43)- 

3.  Whosoever  (John  3:16;  Rom.  10:13;  Rev-  22:17).  That 
means  you  if  you  will  come. 

4.  See  Article  jy. 


EXCUSES  223 

93.     INDIFFERENT  AND  SELF-SATISFIED 

1.  Seven  great  sins  of  which  they  are  guilty,  and  from  the 
penalty  of  which  there  is  no  escape:  (1)  Breaking  the  first 
and  great  commandment  (Matt.  22:37,  38).  (2)  Rejecting 
Jesus  (John  3:18-20;  15:22;  16:9).  (3)  Neglecting  so  great 
salvation  (Heb.  2\2,  3).  (4)  Despising  the  plan  of  salvation 
(Heb.  10:28,  29).  (5)  Insulting  the  Spirit  of  Grace  (Heb. 
10:29).  (6)  Refusing  Him  that  speaketh  (Heb.  12:25).  (7) 
Refusing  to  come  to  Jesus  (John  5  40). 

2.  Show  that  they  are  sinners,  helpless  and  condemned. 
Press  the  truth  home,  ask  questions  about  the  verses  used, 
and  pin  them  down  until  they  admit  that  it  describes  them. 

3.  Often  a  picture  of  the  suffering  of  Christ  will  be  effective. 
Read  Isa.  53,  emphasizing  verse  5.  Have  the  one  with  whom 
you  are  dealing  read  it  and  make  the  pronouns  personal,  "He 
was  wounded  for  my  transgressions/'  etc.  Pray  while  he 
reads. 


94.    NOT  NOW.    PROCRASTINATION 

1.  One  of  the  most  common  and  dangerous  and  successful 
tricks  »of  Satan  is  to  cause  the  sinner  to  put  off  his  salvation 
until  some  future  time.  This  effort  is  employed  especially 
after  all  difficulties  have  been  removed  and  the  way  of  salva- 
tion has  been  made  clear,  but  it  may  be  used  at  any  time  and 
by  any  class  of  sinners.  It  is  especially  dangerous  because  it 
is  very  easy  to  say  "not  now"  or  "not  tonight"  or  "some  other 
time,"  and  because  every  time  a  person  refuses  to  become  a 
Christian  now  he  becomes  more  hardened  in  sin  and  it  is 
easier  to  say  "no"  and  more  difficult  to  say  "yes.,, 

2.  God  does  not  hear  and  save  "at  any  time,"  but  "in  a  time 
accepted"  by  Him  and  in  a  certain  day  called  "the  day  of 
salvation."  This  time  and  day  is  now  (II  Cor.  6:2).  The 
sinner  cannot  choose  his  own  time  (John  6:44;  Gen.  6:3). 

3.  Boast  not  of  tomorrow  (Prov.  27:1.     See  Jas.  4:13,  14, 

i7.). 


224  THE  CHRISTIAN  WORKERS'  MANUAL 

4.  The  awful  danger  of  putting  off  the  time  of  salvation 
(Prov.  29:1;   1:24-28). 

5.  Seek  the  Lord  while  He  may  be  found  (Isa.  55:6). 

6.  Other  valuable  texts  are  Mark  8:36,  37;  Luke  12:19,  20; 
19:5,  6;  Acts  22:16;  24:25;  Prov.  8:17;  Matt.  24:44;  25:10- 
12 ;  John  12 :35 ;  Psa.  95  7,  8. 


95.     GOD  IS  CRUEL  AND  UNJUST 

1.  Who  is  God?  Who  are  you?  "Who  art  thou  that  re- 
pliest  against  God?"  (Rom.  9:20).  Cruelty  and  injustice  are 
sins;  do  you  mean  to  accuse  God  of  sin?  (Aim  to  bring  the 
objector  to  his  senses.) 

2.  God's  ways  and  thoughts  are  higher  than  man's  (Isa. 
55:8,  9;  Rom.  11:33,  34).  He  needs  no  instructor,  and  the 
complainer  must  answer  for  his  folly  (Job  40:2). 

3.  Deal  tenderly  with  those  who  complain  because  of  some 
sorrow  that  has  come  to  them.  Show  that  God  does  not  will- 
ingly afflict,  but  that  it  is  often  necessary  for  Him  to  permit 
sorrow  and  disappointment  to  come  because  it  is  the  only 
effectual  method  of  bringing  some  people  to  repentance  and 
into  a  life  of  holiness  and  joy  and  glory.  Whom  He  loves 
He  chastens  (Heb.  12:5-7,  10-12;  Rev.  3:19;  Psa.  119:67; 
Isa.  63:9;  II  Cor.  4:17,  18;  Rom.  8:18).  Many  will  not  listen 
to  the  voice  of  God  except  through  suffering. 

4.  Show  sin  and  its  penalty,  and  God's  love  to  the  sinner 
(Articles  12,  16,  17,  22,  48). 


96.  GOD  IS  TOO  GOOD  TO  DAMN  ANYONE 

I.  God  is  abundant  in  goodness,  but  He  is  also  absolutely 
holy  and  abhors  sin.  He  is  absolutely  righteous  and  just,  has 
a  righteous  government  with  laws  and  penalties  for  disobedi- 
ence. Hence  He  must  punish  sin  (Ex.  34:6,  7;  Psa.  11:4-7; 
Dan.  9:12-14;  Lev.  18:4,  5  with  Ezek.  18:4;  Psa.  33:5;  Deut. 
32:4). 


EXCUSES  225 

2.  The  purpose  of  the  goodness  of  God  is  to  lead  men  to 
repentance  in  order  that  they  may  escape  the  righteous  judg- 
ment of  God  (Rom.  2:4,  5). 

3.  God  loves  men  with  an  everlasting  love,  and  He  has  given 
His  Son  to  suffer  and  die  in  their  stead  to  save  them  from 
perishing;  but  if  men  will  not  accept  this  great  sacrifice  and 
/eceive  the  Son  as  their  Saviour  and  Lord  they  must  pay  the 
penalty  of  their  own  sin  (Jer.  31  13;  Rom.  5:8;  John  3:16,  18, 
19,  36;  8:21,  24;  Rom.  1:18;  Matt.  25:41,  46;  Mark  16:16; 
Rev.  6:12-17;  11  :i8). 

4.  He  is  not  willing  that  any  should  perish  (II  Pet.  3:9). 
God  beseeches  men  to  turn  from  their  evil  ways;  "for  why 
will  ye  die?"  (Ezek.  33:11). 

5.  Men  will  not  come  to  Jesus  for  life  (John  5:40). 

6.  The  same  Bible  that  speaks  about  the  goodness  and  love 
and  mercy  of  God  says,  "Except  ye  repent,  ye  shall  all  like- 
wise perish"  (Luke  13:3,  5). 


97.     WHY  SHOULD  GOD  CREATE  AND  THEN 
CONDEMN?    SINFUL  NATURE 

1.  Someone  says,  "If  I  am  born  in  sin  and  inherit  a  sinful 
nature,  why  should  I  be  condemned?"  No  one  is  condemned 
for  being  born  with  a  sinful  nature.  The  atonement  is  uni- 
versal in  that  it  covers  the  sinful  nature  inherited  from  Adam, 
Thus  infants,  idiots,  etc.,  are  saved.  But  when  a  person 
comes  to  the  years  of  accountability,  refuses  to  give  up  his 
sinful  nature,  and  adds  to  it  personal  sins,  he  is  accountable 
to  God  for  these  sins.  He  is  responsible,  not  for  having,  but 
for  keeping  and  yielding  to  the  sinful  nature  and  bearing  the 
fruit  of  it  (Rom.  5:12-14,  21;  6:1-12;  8:2,  3). 

2.  Sin,  rebellion,  and  unbelief  are  at  the  bottom  of  all 
replies  against  God  as  well  as  other  excuses  and  objections. 
Show  the  great  sin  of  questioning  God  (Rom.  9:20,  21),  the 
reason  why  men  do  it  (Rom.  10:3),  and  the  consequences  of 
doing  it  (Rom.  2:4-6). 

3.  Man  was  created  in  the  image  of  God  (Gen.  1 126;  5:1), 


226  THE  CHRISTIAN  WORKERS'  MANUAL 

which  is  righteousness,  true  holiness,  etc.  (Eph.  4:24;  Col. 
3  :io;  II  Cor.  3  :i8;  Eccl.  7:29).  Adam  had  every  opportunity 
for  right  living,  yet  he  fell  into  disobedience,  unbelief,  dis- 
content, envy,  rebellion,  pride,  theft,  suicide,  and  murder  (Gen. 
2:16,  17;  3:1-13;  Article  11).  Anyone  else  would  have  done 
the  same.  Then  he  begat  a  son  in  his  own  (fallen)  image, 
and  thus  sin  was  transmitted.  God  is  the  maker  of  every  man, 
not  in  the  sense  in  which  He  created  Adam,  but  by  supplying 
the  power  of  reproduction. 

4.  Mankind,  having  fallen  in  one  man,  Adam,  is  redeemed 
in  one  Man,  Christ,  and  full  atonement  has  been  made  for 
every  man  (Article  35).  If  anyone  is  lost  it  is  his  own  fault 
(Mark  16:16;  John  3:17,  18;  5:40;  8:21,  24;  II  Pet.  3:9; 
Luke  13:3,  5). 

5.  How  to  escape  condemnation  (John  3:18;  5:24;  Rom. 
8:1). 

98.    THE  UNPARDONABLE  SIN 

1.  Satan  often  uses  such  Scriptures  as  Matt.  12:31,  32; 
Heb.  6:4-6;  10:26,  27;  I  John  5:16  to  discourage  those  who 
wish  to  come  to  or  return  to  God. 

2.  Continued  and  persistent  rejection  of  Jesus  and  disobedi- 
ence to  the  "first  and  great  commandment"  (Matt.  22:37,  38) 
becomes  an  unpardonable  sin  (Gen.  6:3;  Hos.  4:17;  Heb. 
10:28,  29;  Prov.  1:24-31;  29:1;  Acts  7:51).  A  time  comes 
when  the  Spirit,  insulted  and  resisted,  ceases  striving ;  then  the 
sinner's  case  is  hopeless. 

3.  The  unpardonable  sin  mentioned  in  Matt.  12:31,  32  is 
described  in  Mark  3:21-30.  Three  accusations  were  made 
against  Jesus  (1)  madness  (21)  ;  (2)  being  indwelt  by  the 
devil  and  casting  out  demons  by  the  devil,  the  prince  of  demons 
(22);  and  (3)  having  a  demon,  or  an  unclean  spirit  (30). 
Now  Jesus  was  full  of  the  Holy  Spirit,  and  did  His  work  in 
the  power  of  the  Spirit  (Luke  4  :i,  14,  18 ;  Matt.  12 :28) .  Men 
could  abuse  Jesus  and  be  forgiven  (Matt.  12:32),  but  the 
third  accusation  not  only  charged  Jesus  with  impurity  and 
vileness  under  the  cloak  of  Christianity,  but  it  was  also  a  direct 


EXCUSES  227 

slander  against  the  Holy  Spirit,  calling  Him  vile  and  unclean. 
None  but  the  most  depraved  would  do  such  a  thing. 

4.  It  is  not  stated  to  which  of  these  two  sins  (paragraph  2  or 
3)  I  John  5:16  refers;  probably  to  the  second  (par.  3). 

5.  The  verses,  Heb.  6:4-6,  were  given,  primarily,  to  the 
Hebrew  Christians  as  a  warning  against  giving  up  Christ  and 
Christianity  and  returning  to  Judaism.  They  do  not  describe 
backsliding,  drifting  away  from  God,  merely  falling  into  sin, 
but  falling  away,  total  apostasy,  a  deliberate  and  willful  renun- 
ciation of  Christ  and  of  the  plan  of  salvation  and  a  return  to 
the  former  condition.  They  do  not  say  that  God  will  not 
receive  the  person  described,  if  he  will  repent,  but  they  do  say 
that  it  is  impossible  to  bring  him,  while  in  that  state,  to  the 
place  where  he  wants  to  be  saved  or  to  return,  impossible  to 
"renew  him  again  to  repentance,"  while  he  is  crucifying  the 
Son  of  God  afresh,  etc.  He  has  no  desire;  no  feeling  on  the 
subject;  he  is  as  hard  as  a  rock. 

6.  Heb.  10:26,  27  describes  a  person  who  has  sinned  will- 
fully, that  is,  deliberately  and  of  a  stubborn  choice.  The  word 
translated  "willfully"  is  translated  "willingly"  in  I  Pet.  5  :2. 
It  has  no  reference  to  the  man  who  yields  to  temptation  and 
falls  into  sin,  but  to  the  one  who  deliberately  and  entirely 
rejects  the  law  and  service  of  Christ  and  the  entire  plan  of 
salvation.  Ask  the  troubled  one  if  that  is  his  condition.  The 
fact  that  he  has  a  desire  for  salvation  or  restoration  shows  that 
it  is  not. 

7.  The  fact  is  that  not  one  of  these  texts  stands  in  the  way 
of  anyone  who  really  wants  salvation  or  restoration.  When 
one  has  gone  beyond  the  reach  of  pardon  he  is  as  a  stone,  and 
it  is  impossible  to  make  him  penitent  or  to  get  him  to1  the 
place  where  he  has*the  least  desire  for  salvation. 

8.  Use  John  6:37,  last  part.    See  Article  JJ. 


99.     BACKSLIDERS 

1.  Many  so-called  backsliders  never  had  anything  to  slide 
back  from.     Not  understanding  the  plan  of  salvation,  they 


228  THE  CHRISTIAN  WORKERS'  MANUAL 

have  never  been  born  again.  They  may  have  prayed  and 
struggled  and  joined  a  church  and  done  many  other  things, 
yet  they  have  not  turned  away  from  sin  to  God,  have  not 
received  the  Lord  Jesus  as  their  personal  Saviour,  and  have 
not  believed,  known,  and  rejoiced  that  He  has  saved  them 
from  sin  according  to  His  Word ;  hence  they  have  not  appro- 
priated Him  for  the  upbuilding  of  their  spiritual  life  (John 
1:12;  I  John  5:11,  12).  See  Article  46.  Many  have  taken 
upon  them  the  vows  and  forms  of  Christianity,  and  by  mere 
will  power  have  presented  a  fairly  good  outward  life  for  a 
while.  Then,  being  unable  to  hold  out  any  longer  and  having 
no  Christ  within  to  do  the  work  for  them,  they  have  fallen  back 
into  open  sin.  These  have  been  miscalled  backsliders,  and  they 
should  be  dealt  with  like  any  other  sinner. 

2.  A  Christian  is  one  who  has  Christ  in  him,  and  he  cannot 
have  what  he  has  not  received,  or  taken.  Many  are  asking 
much,  but  are  rarely  receiving  and  appropriating. 

3.  There  are,  however,  people  who  have  known  the  Lord 
and  have  wandered  from  Him.  Some  are  indifferent  and  do 
not  seem  to  care  to  come  back;  others  are  tired  of  their  wan- 
derings and  want  to  come  back.  The  first  are  difficult,  the 
second  easy  to  reach. 

4.  What  is  backsliding? 

(1)  Turning  the  heart  from  God  (I  Kings  11:9). 

(2)  Forsaking  God  and  living  an  unsatisfied,  barren  life 
(Jer.  2:5,  13,  19). 

(3)  Turning  the  back  and  not  the  face  to  God. (Jer.  2 \2J, 

28). 

(4)  Forgetting  God  (Jer.  2:32). 

(5)  Leaving  the  first  love  (Rev.  2:4). 

(6)  Turning  from  the  simplicity  and  purity  that  is  in 
Christ  (II  Cor.  11:3,  R.  V.). 

(7)  Beginning  in  the  Spirit  and  going  on  in  the  flesh 
(Gal.  3:i-3)- 

(8)  Turning  from  the  gospel  of  grace  (Acts  20:24)  and 
the  Spirit  of  Grace  (Heb.  10:29)  and  going  back  to  law  and 
works  for  justification  (Gal.  5:4,  7). 

5.  How  to  deal  with  backsliders. 


EXCUSES  229 

(i)  Emphasize  Jer.  2:5.  It  is  astonishing  how  people 
will  deliberately  turn  their  backs  upon  God  and  abuse  Him 
because  some  person  has  wronged  or  slighted  them. 

(2)  Show  their  sad  condition   (Jer.  2:13). 

(3)  They  must  repent  (Rev.  2:4,  5),  confess  (Jer.  14:7; 
I  John  1:9),  forsake  sin  and  turn  to  God  (Isa.  55:7),  and 
prepare  to  meet  God  (Amos  4:11,  12). 

(4)  Gracious  invitations  and  promises  (Isa.  44:20-22; 
Jer.  3:12-14,  22;  6:16;  24:7;  Hos.  2:14-16;  11:8;  14:1-4; 
Mai.  3  :7) .  Many  of  the  most  touching  and  tender  portions 
of  the  Word  are  addressed  to  backsliders.  Hosea  is  preemi- 
nently the  backsliders'  book. 

6.  Examples.  (1)  David  restored  (Ps.  23:3),  (2)  Peter 
restored  (Matt.  26:75;  John  21:15-17).  The  prodigal  re- 
stored (Luke  15:11-24).     See  II  Chron.  15:4. 

7.  Warning.     I  Cor.  10:12. 


100.     HYPOCRITES.    HOW  TO  DEAL  WITH  THEM 

1.  This  article  treats  of  hypocrites  themselves  and  how  to 
deal  with  them,  while  Article  84  deals  with  those  sinners  who 
are  kept  out  of  the  kingdom  because  of  hypocrites. 

2.  Since  Christianity  is  the  greatest  and  most  valuable  thing 
in  the  world,  it  is  very  often  counterfeited.  This  is  one  of  the 
most  effective  ways  the  devil  has  of  keeping  people  away  from 
Jesus.  Yet  these  same  people  would  not  refuse  a  ten  dollar  bill 
because  this  article  is  often  counterfeited. 

3.  Real  hypocrites  have  a  mere  profession  without  posses- 
sion and  are  described  in  II  Tim.  3:5;  II  Cor.  5:12;  Matt. 
23:3-7,  14,  15,  23-29;  Ezek.  33:31,  32;  Rom.  2:17-29;  Luke 
11:39;  Isa-  29:I3>*  Matt.  15:7,  8;  Jude  4,  11-13.  They  are 
lost  and  must  be  treated  like  any  other  sinner  (Isa.  29  :i5  ;  Jer. 
42:20-22;  Matt.  7:15-23;  Rom.  8:6-9;  Article  84). 

4.  There  are,  however,  many  who  are  having  victory  to  a 
certain  extent  and  yet  are  not  living  up  to  their  privileges,  and 
are,  more  or  less,  a  hindrance  and  reproach.  They  are  hon- 
estly living  up  to  the  light  they  have  and  are  not  hypocrites, 


230  THE  CHRISTIAN  WORKERS'  MANUAL 

although  Satan  likes  to  call  them  so.  They  need  teaching  on 
the  simple  plan  of  salvation,  the  Spirit-filled  life,  how  to  trust 
God,  etc.     See  Articles  44-47,  50-53,  57. 


101.    MIND  YOUR  OWN  BUSINESS 

That  is  just  what  I  am  doing.  My  business,  as  a  Christian, 
is  to  try  and  get  lost  men  saved  and  filled  with  the  Holy  Spirit 
(II  Cor.  5:20;  John  17:18;  20:21;  Ezek.  3:10,  11;  33:7-11; 
Luke  2:49;  5-!o;  19:10;  John  10:10;  Eph.  5:18;  2:10;  Prov. 
11:30;  Matt.  4:19;  5:19;  Dan.  12:3). 


102.     SKEPTICS  AND  INFIDELS 

1.  A  skeptic  is  one  who  doubts,  or  severely  questions,  the 
existence  of  God  and  the  truths  of  Christianity.  An  agnostic 
is  one  who  professes  ignorance  of  the  existence  of  God,  of 
the  unseen  world,  etc.  He  neither  affirms  nor  denies,  but  says 
that  he  does  not  know  and  that  these  things  cannot  be  known. 
The  Latin  word  corresponding  to  the  Greek  agnostic  is  igno- 
ramus. An  infidel  is  one  who  avowedly  denies  the  doctrines 
of  Christianity  and  the  truths  of  the  Scriptures. 

2.  Skeptics  and  infidels  who  are  mere  triflers.  There  are 
many  of  this  class  who  are  trying  to  cover  up  sin  by  the  plea 
of  skepticism.  A  crooked  life  is  usually  at  the  bottom  of  it, 
and  it  is  well  to  kindly  but  firmly  tell  them  so  and  to  show 
them  at  once  that  they  are  lost  and  doomed  to  destruction  and 
that  they  are  under  the  wrath  of  God  (Articles  21,  22,  25,  26). 

(1)  The  preaching  of  the  cross  is  foolishness  to  them 
because  they  are  perishing  (I  Cor.  1  :i8)  ;  the  foolishness  of 
preaching  saves  those  who  believe  (I  Cor.  1 :2i)  ;  if  the  gospel 
is  hidden  to  them  it  is  because  they  are  lost  (II  Cor.  4:3,  4). 

(2)  The  agnostic  and  his  doom  are  described  in  II  Thes. 
I  7-9;  2:10-12. 

(3)  Emphasize  Prov.  28:13;  Luke  13:3,  5;  Mark  16:16. 
See  Article  2.^. 


EXCUSES  231 

3.  Skeptics  and  infidels  who  are  honest.  There  are  some 
who  have  been  reared  in  the  atmosphere  of  infidelity  or  who 
have  imbibed  the  spirit  of  doubt  and  unbelief  from  friends  or 
teachers,  by  reading  vicious  books,  or  in  some  other  way.  They 
are  willing  to  know  and  are  even  desirous  of  knowing  the 
truth,  if  this  is,  as  they  say,  possible.  They  are,  generally 
speaking,  an  easy  and  interesting  class  with  which  to  deal, 
although  they  are  dreaded  and  avoided  by  many  Christian 
workers. 

( 1 )  Find  out  what  and  why  they  do  not  believe  and  what 
they  do  believe.  Diagnose  your  case.  Find  out  whether  they 
are  acting  on  what  they  do  believe.  Find  out  whether  they 
are  willing  to  do  God's  will  if  they  can  know  what  it  is.  If 
they  are  honest  they  will  answer  in  the  affirmative.  Then  use 
John  7:17.  Then  show  why  John's  Gospel  was  written  (John 
20:31)  and  ask  them  to  read  it  carefully,  with  an  open  mind, 
asking  God,  if  there  be  a  God,  for  light.  They  will,  before 
many  days,  receive  light.  Ask  them  to  read  the  first  eight 
chapters  of  Romans  in  the  same  manner. 

(2)  Articles  103  to  11 1  deal  with  the  troubles  of  this 
class  of  people.  Learn  a  few  well  selected  verses  under  each 
subject,  and  be  able  to  apply  them  as  needed. 

103.     INSPIRATION   OF  THE  BIBLE 

1.  Inspiration,  as  applied  to  the  Bible,  is  the  inbreathing  of 
God  into  men,  thus  qualifying  them  to  receive  and  communi- 
cate divine  truth.  It  is  God  speaking  through  the  Holy  Spirit 
through  men  to  men.  It  is  the  work  of  God  through  the  Spirit 
in  men,  enabling  them  to  receive  and  give  forth  divine  truth, 
without  error.  It  made  the  speaker  or  writer  infallible  in 
communicating  truth,  whether  that  truth  was  previously  known 
or  not.    Hence  the  Bible  is  from  God,  not  from  men. 

2.  The  writers  of  the  Bible  were  inspired  of  God,  moved 
by  the  Holy  Spirit,  so  directed  by  God  in  the  choice  of  words 
that  their  words  were  God's  words  (II  Pet.  1:21.  Compare 
II  Sam.  23:2;  I  Pet.  1:10,  11;  Acts  1:16;  4:25,  R.  V.,  28:25; 
I  Cor.  2:13;  Heb.  3:7;  10:15,  16;  Matt.  10:20). 


232  THE  CHRISTIAN  WORKERS'  MANUAL 

3.  These  God-inspired  men  gave  us  a  God-inspired  Book 
(II  Tim.  3:16,  17). 


104.    HOW  WE  GOT  OUR  BIBLE 

1.  The  important  questions  of  the  canonicity,  genuineness, 
and  authenticity  of  the  Scriptures  are  not  in  the  plan  for  this 
book  and  cannot  be  discussed  here.  Yet  the  Christian  worker 
should  be  informed  on  these  subjects,  since  Satan,  taking 
advantage  of  our  lack  of  knowledge,  seems  to  be  shifting  his 
attacks  to  these  weak  spots.  Many  who  can  quote  Scripture 
and  meet  the  ordinary  difficulties  and  excuses  are  utterly 
unable  to  answer  the  questions  as  to  where  our  Bible  came 
from  and  how  it  came  down  to  us.  There  are  many  good 
books  on  the  subject,  such  as  Bible  Introductions,  Bible  Dic- 
tionaries, "Is  My  Bible  True  ?"  by  Leach,  "How  We  Got  Our 
Bible"  by  Smyth,  and  others. 

2.  We  can  give  the  barest  outline  here. 

(1)  The  Bible  did  not  come  from  men,  but  it  came  from 
God  through  men  (Article  103). 

(2)  Canonicity.  Each  book  of  the  Bible  was  very  thor- 
oughly tested  by  several  strict  rules  (canons)  before  it  was 
given  a  place  in  the  Bible,  the  Sacred  Canon.  The  Sacred 
Canon  of  Scripture  is  the  name  given  to  those  genuine,  au- 
thentic, and  inspired  books  which,  taken  together,  form  the 
Holy  Scriptures. 

(3)  Genuineness  and  authenticity.  A  book  or  manuscript 
is  genuine  when  its  claims  concerning  its  human  authorship 
are  true  or  when  the  matter  which  it  now  contains  is  the  same 
in  every  essential  point  as  it  was  when  written.  It  is  authentic 
when  its  statements  may  be  relied  upon  as  true.  The  two  may 
be  proved  together,  and  the  evidence  is  overwhelming.  There 
are  in  existence  today  several  thousand  manuscripts,  some 
very  ancient  ones,  besides  very  many  versions,  ancient  and 
modern,  and  thousands  of  quotations  from  the  Church  Fathers 
and  other  early  writers.  We  have  a  Greek  translation  of  the 
Old  Testament  which  was  begun  about  280  B.C.,  and  a  Latin 


EXCUSES  233 

and  a  Syriac  translation  of  both  testaments  made  about  150 
a.d.  We  have  quotations  from  the  New  Testament  from  75 
a.d.  on.  It  has  been  found  that  if  the  New  Testament  should 
be  suddenly  lost  it  could  be  entirely  reproduced,  except  eleven 
verses,  from  the  quotations  of  the  Fathers.  All  these  manu- 
scripts, versions,  and  quotations  agree,  in  every  essential  point, 
with  the  Bible  we  use  today,  which  proves  that  our  Bible  is 
the  same  as  it  was  when  written  and  that  it  was  written  dur- 
ing the  ancient  period  of  time  for  which  claim  is  made.  One 
cannot  translate  or  quote  from  a  book  which  does  not  exist. 
There  is  no  other  book  in  existence,  of  any  considerable  age, 
that  has  one-hundredth  part  of  the  proof  of  its  genuineness 
that  the  Bible  has.  There  are,  for  example,  only  fifteen  manu- 
scripts of  Herodotus  (425  B.C.)  in  existence,  none  of  which 
are  older  than  the  tenth  century  a.d.  and  the  most  of  them 
written  since  1450,  yet  no  one  doubts  the  genuineness  of  his 
writings.  There  are  still  fewer  manuscript  copies  of  Plato, 
Virgil,  and  others.  Even  the  modern  works  of  Shakespeare, 
Milton,  and  Bunyan,  although  they  had  the  advantage  of  the 
printing-press,  are  represented  today  by  no  original  manu- 
scripts and  by  but  a  few  conflicting  copies. 


105.     DO  NOT  BELIEVE  THE  BIBLE 

1.  The  entire  Bible  is  God  speaking.  He  spoke  (1)  by 
the  prophets,  in  the  Old  Testament  (Heb.  1:1;  Rom.  1:1,  2; 
Luke  1:70),  (2)  by  His  Son,  in  the  gospels  (Heb.  1:2),  (3) 
by  those  who  heard  the  Son,  the  New  Testament  writers  except 
Paul  (Heb.  2:3,  4),  (4)  by  Paul  (I  Thes.  2:13).  He  spoke 
by  Moses  (Ex.  4:10-15;  Deut.  4:2),  by  Jeremiah  (Jer.  1 :5~9), 
by  Ezekiel  (Ezek.  2:7;  3  14),  and  by  the  other  prophets  (which 
see).    He  who  does  not  believe  the  Bible  makes  God  a  liar. 

2.  God  cannot  lie  (Rom.  3  13,  4;  Titus  1 :2;  Num.  23:19). 

3.  God  will  surely  bring  to  pass  all  that  He  has  spoken 
(Num.  11:23;  23:19;  Isa.  46:11;  Ezek.  12:25;  24:14;  Matt. 
5:17,  18;  24:35;  I  Pet.  1:24,  25). 

4.  Warning  against  despising  the  Word   (Deut.   18:19;  II 


234  THE  CHRISTIAN  WORKERS'  MANUAL 

Chron.  36:15,  16;  Prov.  1:24-30;  28:9;  Isa.  30:12-14;  48:17, 
18;  Jer.  6:14-21;  36:21-32;  Zech.  7:11-14;  John  12:48;  Luke 
9:26;  Heb.  10:28,  29). 


106.    BIBLE  CONTRADICTORY   AND  FOOLISH. 
CANNOT  UNDERSTAND  CERTAIN  THINGS  IN  IT 

1.  Do  not  be  surprised  at  this  statement  from  the  sinner. 
The  Bible  contains  the  things  of  the  Spirit  of  God,  and  they 
are  foolishness  to  the  natural  man,  spiritually  blind  and  dead 
(I  Cor.  2:14).  The  message  of  the  cross  is  foolishness  to  the 
perishing  (I  Cor.  1  :i8)  ;  the  gospel  is  hid  to  the  lost  (II  Cor. 
4:3,  4).  The  wicked  are  not  expected  to  understand  (Dan. 
12:10). 

2.  The  sinner  can  understand  that  he  is  a  lost,  condemned 
sinner,  that  Jesus  died  as  his  substitute,  and  that  the  gift  of 
God  is  eternal  life  (Rom.  3:23;  5:8;  6:23)  ;  this  is  all  that  is 
necessary  for  him  to  understand.  After  he  is  saved  the  other 
matters  will  be  clear  (Matt.  18:3  with  11:25). 

3.  Why  the  sinner  does  not  understand  (Isa.  55  :8,  9;  Rom. 

Ii:33). 

4.  How  to  understand  (John  7:17;  Jas.  1:5;  Psa.  119:18). 


107.    NO  GOD 

1.  It  is  the  fool  who  says  that  there  is  no  God  (Psa.  14:1)  ; 
the  wicked  and  corrupt  who  do  not  desire  to  consider  or  under- 
stand Him  (Psa.  10:4;  14:1,  2). 

2.  The  existence  of  God  is  manifest  (1)  By  His  works  of 
creation  (Gen.  1  :i ;  Acts  14:15;  17:24;  Heb.  3:4;  11:3).  (2) 
By  the  created  things  (Psa.  19:1;  95:3-5;  Rom.  1:20;  Isa. 
40:12,  26).  (3)  By  His  "providences"  (Ex.  8:16-19;  29:46; 
Deut.  4:32-39).  (4)  By  His  judgments  (Psa.  9:16).  (5) 
By  the  fact  that  we  are  His  offspring  (Acts  17:29).  (6)  By 
the  manifestation  of  Himself  in  Christ  (I  Tim.  3:16;  II  Cor, 
5  :i9).    The  existence  of  the  world  and  man  requires  that  of  a 


EXCUSES  235 

creator;  the  design  requires  a  designer,  the  existence  of  an 
intellectual  and  moral  being  requires  that  of  a  lawgiver. 

3.  Scripture  makes  no  attempt  to  prove  the  existence  of 
God,  but  everywhere  assumes  and  asserts  it,  and  it  declares 
that  the  knowledge  of  His  existence  is  innate  and  universal 
(Rom.  1:19-21,  25,  32;  2:15).  Hence  sinners  are  without 
excuse.  Hence  the  so-called  and  self-styled  atheist  is  not  only 
robbing  himself  of  the  joys  of  salvation,  but  he  is  also  making 
himself  wretched  by  trying  to  make  himself  believe  that  which 
is  against  his  nature  to  believe. 

4.  The  demons  believe  in  the  existence  of  the  one  God,  and 
they  tremble  (Jas.  2:19). 

5.  See  Deut.  4:39;  I  Kings  18:21-39;  Acts  17:23;  Heb. 
11:6. 

108.    THE  DEITY  OF  CHRIST 

This  subject  is  fully  explained  in  Article  30  (3).  Note 
especially  Heb.  1:8;  Isa.  9:6;  John  1:1-3;  20:28. 


109.     A  PERSONAL  DEVIL 

See  Article  29,  noting  especially  the  personal  pronouns,  what 
Satan  is,  what  he  has,  and  what  he  does.  Learn  several  verses, 
such  as  John  8  44 ;  I  Pet.  5  :8,  9 ;  Jas.  4  :y ;  etc. 


no.     NO  HELL.    NO  ETERNAL  PUNISHMENT.    NO 
HEREAFTER 

1.  The  question  of  hell  is  discussed  in  Article  22,  (3).  The 
proof  of  the  reality  of  hell  also  proves  the  existence  of  a  here- 
after.   See  Psa.  9:17;  Luke  16:22,  23;  Matt.  23:33. 

2.  That  the  punishment  of  the  wicked  is  everlasting  is 
abundantly  proven  in  Articles  23-26.  Emphasize  Heb.  10:28, 
29;  Matt.  25:41,  46;  Rom.  6:23. 


236  THE  CHRISTIAN  WORKERS'  MANUAL 

in.    ANOTHER  CHANCE  AFTER  DEATH 

1.  There  is  not  a  hint  of  such  a  thing  in  the  Bible.  On  the 
contrary,  after  death,  hell  (Luke  16:22-28),  and  after  death, 
the  judgment  (Heb.  9:27). 

2.  Such  Scripture  as  John  3:16-18,  36;  8:21,  24;  9:4;  Heb. 
2:3;  10:28,  29;  Prov.  11  :j;  29:1  and  many  others  prove  con- 
clusively that  there  is  no  chance  for  salvation  after  death.  See 
also  Jude  6;  Rev.  20:15;  21:8;  22:11,  15;  also  19:20  with 
20:10  and  Matt.  25:41,  46. 


VI:  APPENDIX— ATTRIBUTES  OF  THE 
TRINITY 


VI:   APPENDIX— ATTRIBUTES  OF 
THE  TRINITY 

ATTRIBUTES 

1.  The  attributes  of  God  are  His  essential  qualities  or  char- 
acteristics. They  are  also  called  Perfections,  because  they  are 
the  essential  qualities  of  a  perfect  Being,  and  Properties,  be- 
cause they  are  God's  own  (proper  to  God)  to  distinguish  Him 
from  other  beings. 

2.  There  are  twenty  or  more  attributes  of  God,  such  as 
Unity,  Eternity,  Omnipresence,  Omnipotence,  Omniscience, 
Wisdom,  Immutability,  Invisibility,  Incomprehensibility,  Un- 
equaled,  Holiness,  Justice,  Impartiality,  Sovereignty,  Good- 
ness, Love,  Mercy,  Grace,  Truth,  Faithfulness.  The  first  ten 
of  these  are  sometimes  called  Natural  Attributes,  because 
they  do  not  come  under  the  control  of  the  will;  the  last  ten 
Moral  Attributes,  because  they  do  come  under  the  control  of 
the  will. 

3.  Many  of  these  attributes  do  not  belong  to  God  alone,  but 
are  common  to  the  three  Persons,  and  to  the  three  only ;  God 
the  Father,  God  the  Son  (Jesus),  and  God  the  Holy  Spirit. 
This  furnishes  strong  proof  of  the  deity  of  each  of  these  Per- 
sons, and  of  the  fact  that  they  are  to  be  placed  upon  an  equal- 
ity. We  will,  therefore,  speak  of  each  attribute  in  connection 
with  each  person. 

1.  Unity 

1.  Unity  is  the  state  of  being  one.  This  is  repeatedly  men- 
tioned in  the  Bible  as  a  fundamental  difference  between  the 
true  religion  and  the  polytheistic  religions  of  the  nations  (Isa. 
43:10-12;  44:6-11;  45:5,  18-22;  I  Cor.  8:4-6). 

239 


240  THE  CHRISTIAN  WORKERS'  MANUAL 

2.  God  the  Father  is  one  (Mark  12:29;  John  17:3;  I  Cor. 
8:6,  first  part;  Eph.  4:6;  I  Tim.  2:5,  first  part). 

3.  God  the  Son  is  one  (Eph.  4:5;  I  Cor.  8:6,  last  part;  I 
Tim.  2:5,  last  part). 

4.  God  the  Holy  Spirit  is  one  (Eph.  2:18;  4:4;  I  Cor. 
12:13). 

Note. — The  unity  here  is  not  simple  but  compound,  the  unity  of  the 
Godhead,  three  persons  in  one,  "the  same  in  substance,  equal  in  power 
and  glory" ;  one  as  to  substance,  and  three  as  to  individuality.  Evan- 
gelical Christianity  does  not  believe  in  three  gods,  but  in  one  God  with 
three  Persons  in  the  Godhead.  This  compound  unity  is  illustrated  by 
the  word  "one"  in  Gen.  2:24;  11:6;  John  17:22,  23]  I  Cor.  3:6-8; 
12:13;  Gal.  3:28.     Compare  Deut.  6:4. 

2.  Eternity 

1.  Eternity  means  an  existence  which  has  neither  beginning 
nor  end ;  inhabiting  all  time ;  "from  everlasting  to  everlasting." 

2.  God  the  Father  is  eternal  (Gen.  21 :33 ;  Psa.  90:2;  93:2; 
Jer.  10:10;  Isa.  40:28;  41  4;  57:15).  This  great,  eternal  God 
is  our  refuge  (Deut.  33:27,  R.  V.  "dwelling-place"). 

3.  God  the  Son  is  eternal  (John  1  :i ;  8 :58 ;  17:5 ;  Col.  1  wj ; 
Heb.  13:8;  Mic.  5:2).  In  prophecy  He  is  called  the  "Ever- 
lasting Father"  (Isa.  9:6). 

4.  God  the  Holy  Spirit  is  eternal  (Heb.  9:14). 

3.  Omnipresence 

1.  Omnipresence  is  the  ability  to  be  everywhere  present  at 
the  same  time.  It  is  God's  power  to  make  Himself  real  in  all 
places  at  the  same  time.  This  is  practically  the  same  as  In- 
finity, or  inhabiting  all  space. 

2.  God  the  Father  is  omnipresent  (I  Kings  8:27;  Prov. 
15:3;  Jer.  23:23,  24;  Isa.  57:15;  Acts  17:  27). 

3.  God  the  Son  is  omnipresent  (Matt.  18:20;  28:19,  20; 
Eph.  1 :23;  Col.  1 :2?) . 

4.  God  the  Holy  Spirit  is  omnipresent  (Psa.  139:7-10). 
He  indwells  all  Christians  everywhere  (John  14:16,  17;  I  Cor. 
3:16;  6:19). 


APPENDIX:  ATTRIBUTES  OF  THE  TRINITY    241 

4.  Omnipotence 

1.  Omnipotence  is  the  state  of  being  all-powerful,  or  of 
having  unlimited  power;  the  state  of  being  almighty.  God  is 
able  to  do  anything,  but  there  are  some  things  that  He  cannot 
and  will  not  do  because  they  are  not  consistent  with  His  at- 
tributes of  justice,  love,  truth,  etc.  (II  Tim.  2:13;  Titus  1:2; 
Isa.  59:1,  2). 

2.  God  the  Father  is  omnipotent  (Gen.  17:1;  18:14;  II 
Chron.  20:6;  Jer.  32:17-19,  27;  Isa.  40:12;  Mark  10:27;  Luke 
1:37;  Rev.  19:6). 

3.  God  the  Son  is  omnipotent  (Isa.  9:6;  Matt.  28:18;  John 
10:18;  Heb.  1:3;  Rev.  1:8,  18).  He  has  power  over  disease, 
demons,  death,  winds,  and  waves  (Matt.  8:16,  28-32;  Mark 
1:23-27;  Luke  4:35-4i;  7:12-15;  8:22-25,  41,  42,  49-55)-  He 
is  the  destroyer  of  Satan  and  his  works  (Heb.  2:14;  I  John 

3=8). 

4.  God  the  Holy  Spirit  is  omnipotent  (Luke  1 :35 ;  Acts 
10:38;  Rom.  15:19;  I  Cor.  12:4-11). 

5.  Omniscience 

1.  Omniscience  means  knowing  all.  It  is  the  power  to  know 
all  things  and  all  events. 

2.  Prescience,  or  foreknowledge,  is  the  knowledge  of  future 
events,  or  the  knowledge  of  an  event  before  it  takes  place. 
Foreknowledge  is  a  branch  of  omniscience  and  a  necessary 
attribute  of  God  (I  Pet.  1 :2;  Rom.  8:29).  If  He  is  God  He 
surely  knows  beforehand  the  actions  of  men  and  the  course 
of  events.  Nor  does  this  in  any  way  interfere  with  man's 
free  will.  As  far  as  God's  foreknowledge  is  concerned  man 
can  do  as  he  wills,  but  God  knows  beforehand  what  he  will  do. 

3.  God  the  Father  is  omniscient  (II  Chron.  16  :g.  Job  26 :6 ; 
34:21,  22;  37:16;  Psa.  147:5;  I  John  3:20).  This  includes 
(1)  Knowledge  of  the  heart  (I  Kings  8:39;  Psa.  44:21;  Acts 
1:24).  (2)  Knowledge  of  thoughts  (Psa.  94:11;  Ezek.  11:5; 
Heb.  4:13).     (3)   Knowledge  of  words   (Psa.   139:4).     (4) 


242  THE  CHRISTIAN  WORKERS'  MANUAL 

Knowledge  of  deeds  (I  Sam.  2:3;  Job  23:10;  34:21;  Psa. 
139:3;  Prov.  5:21;  Jer.  32:19).  (5)  Foreknowledge  (Psa. 
139:1,  2;  Isa.  42:8,  9;  48:3-5;  Rom.  8:29;  I  Pet.  1:2).  (6) 
Wisdom  (Job  12:13,  J6;  Psa.  104:24;  Prov.  8:14;  Rom. 
11:33;  Jude  25). 

4.  God  the  Son  is  omniscient.  He  knows  all  men,  all  things, 
men's  thoughts  (John  2:24,  25;  6:64;  16:30;  21:17;  Matt. 
9:4;  Luke  5:22).  These  texts  also  show  His  foreknowledge. 
See  also  Luke  22:10-12;  John  13:1,  18,  19. 

5.  God  the  Holy  Spirit  is  omniscient.  He  searches  all 
things,  teaches  all  things,  reveals  things  to  come  (I  Cor.  2:10; 
John  14:26;  16:13).  Hence  He  knows  all  things  and  has 
foreknowledge  (Luke  2:26). 


6.  Wisdom 

1.  Wisdom  is  the  capacity  to  make  the  best  use  of  knowl- 
edge, or  "the  use  of  the  best  means  for  attaining  the  best 
ends."  It  presupposes  knowledge  and  includes  discernment 
and  judgment.  The  wisdom  of  God  is  illustrated  in  the  works 
of  creation,  the  formation  of  man,  the  plan  of  redemption, 
etc.  Said  a  writer,  'The  wisdom  of  God  is  that  grand  at- 
tribute of  His  nature  by  which  He  knows  and  orders  all  things 
for  the  promotion  of  His  glory  and  the  good  of  His  creatures." 

2.  God  the  Father  has  wisdom  (Job  12:13;  I  Cor.  2'.j\ 
Eph.  1:8).  He  is  mighty  in  wisdom  (Job  36:5),  the  only 
wise  God  (Rom.  16:27;  I  Tim.  1  :iy).  He  did  all  His  works 
in  wisdom  (Prov.  3:19;  Psa.  104:24).  He  has  manifold  wis- 
dom and  riches  of  wisdom  (Eph.  3:10;  Rom.  11:33). 

3.  God  the  Son  is  the  wisdom  of  God  and  the  source  of 
wisdom  (I  Cor.  1 :24,  30;  Col.  2 :3).  In  Proverbs  He  is  several 
times  mentioned  under  the  name  of  Wisdom,  or  the  unrevealed 
Word  (Prov.  8:12,  22-30  with  John  1:1,  14). 

4.  God  the  Holy  Spirit  is  the  "Spirit  of  Wisdom"  (Isa. 
11:2;  Eph.  1:17;  Ex.  31:2,  3;  Deut.  34:9)- 


APPENDIX:  ATTRIBUTES  OF  THE  TRINITY    243 

7.  Immutability 

1.  Immutability  is  the  state  of  being  immutable,  or  un- 
changeable, or  invariable,  not  capable  of  a  change. 

2.  God  the  Father  is  immutable  (Psa.  33:11;  Mai.  3:6; 
Heb.  6:17;  Jas.  1  :ij). 

Note. — An  apparent  difficulty  occurs  here.  It  is  said  in  Num.  23:19; 
1  Sam.  15:29;  Psa.  110:4;  Jer.  4:28;  Ezek.  24:14  that  God  will  not 
repent,  while  in  Gen.  6:6,  7;  Ex.  32:14;  Jud.  2:18;  I  Sam.  15:11;  Psa. 
106:45;  Jer.  18:8-11;  26:3;  42:10;  Amos  7:3,  6;  Jonah  3:9,  10;  4:2 
God  is  said  to  have  repented.  But  these  facts  strengthen  rather  than 
overthrow  the  doctrine  of  the  immutability  of  God,  showing,  as  they 
do,  His  unchangeable  attitude  toward  sin  and  its  penalty.  To  "repent" 
means  to  turn,  and  involves  (1)  a  change  of  mind  and  purpose,  and 
(2)  such  a  sorrow  for  wrong  done  or  sin  committed  as  will  cause 
the  offender  10  rectify  the  wrong  or  forsake  the  sin.  In  the  first 
sense  both  God  and  man  repent,  while  in  the  second  sense  man  only 
repents.  A  glance  at  the  context  of  these  verses  will  show  that  in 
the  most  of  them  the  question  is  one  of  obedience  and  that  it  was  the 
people,  not  God,  who  were  changeable.  As  long  as  they  were  obe- 
dient, God  blessed  them ;  when  they  turned  to  sin  God,  in  order  that 
He  might  be  immutable  to  his  government,  must  turn  to  punishment. 
In  Gen.  6:6,  7  when  the  people  turned  from  righteousness  to  sin  God 
turned  to  destroying.  In  some  instances,  however,  no  conditions  were 
given  and  God  declared  that  He  would  not  repent  (Psa.  110:4;  Heb. 
7:21;  Jer.  4:28;  Ezek.  24:14).  It  is  only  in  respect  to  His  declarations 
that  are  conditioned  upon  obedience  that  God  changes  His  attitude, 
and  even  then  He  remains  the  same  while  the  people  vary.  (See 
Article  41,  section  16.) 

3.  God  the  Son  is  immutable  (Heb.  1:12;  13:8).  Psa. 
102 125-27,  referring  to  Jehovah  of  the  Old  Testament,  is 
quoted  in  Heb.  1 :  10-12  as  referring  to  Jesus. 

4.  God  the  Holy  Spirit  is  immutable.  There  is  no  direct 
Scripture  statement  for  this,  but  being  a  part  of  the  Godhead 
He  has  the  same  attributes  as  the  others.  He  is  God  (Acts 
5:3,  4). 

8.  Invisibility 

1.  Invisibility  is  the  state  of  being  invisible,  or  incapable  of 
being  seen. 

2.  God  the  Father  is  invisible.  He  cannot  be  seen;  no  one 
has  ever  seen  Him  (Job  23:8,  9;  John  1  :i8;  I  John  4:12;  Col. 


244  THE  CHRISTIAN  WORKERS'  MANUAL 

1:15;  I  Tim.  1:17;  6:16),  except  by  the  eye  of  faith  (Heb. 
11 :27).  Gad  is  a  Spirit,  and  a  spirit  is  invisible  (John  4:24; 
Luke  24:39). 

Note. — What  about  Gen.  32:30,  where  Jacob  said  that  he  saw  God 
face  to  face,  Ex.  24:9-11,  where  Moses  and  others  saw  God,  Ex.  33:11, 
where  the  Lord  spoke  to  Moses  face  to  face,  Jud.  13:22,  "we  have 
seen  God,"  Isa.  6:1,  where  Isaiah  saw  the  Lord  sitting  upon  a  throne? 
Infidelity  has  been  quite  noisy  over  this  apparent  contradiction.  It  is 
easy  to  see  that  these  two  lines  of  passages  are  not  contradictory  but 
harmonious,  showing,  as  they  do,  two  different  persons  of  the  Trinity, 
both  of  whom  are  called  God.  In  Gen.  32:24  the  God  whom  Jacob  saw 
face  to  face  is  said  to  have  been  a  "man,"  and  in  Hos.  12:3-5  He  is 
said  to  have  been  the  angel,  God,  and  the  Lord  God  of  Hosts.  In  Gen. 
16:7-13  the  Angel  of  Jehovah  appeared  to  Hagar,  showing  His  divine 
authority,  His  omnipotence,  His  omniscience  and  foreknowledge,  and 
His  divine  names,  Lord  and  God.  Here,  then,  the  Angel  of  the  Lord 
(Jehovah)  is  called  Lord  (Jehovah).  In  Gen.  21  :\y,  18  the  Angel  of  God 
again  has  divine  attributes.  In  Gen.  22:11,  12  the  Angel  of  Jehovah 
is  identified  with  God  ("from  me").  In  Jud.  2:1,  2  (R.  V.)  the  Angel 
of  the  Lord  said  that  he  did  what  God  did.  In  Jud.  6:11-14  (R.  V.) 
the  Angel  of  the  Lord  is  identified  with  the  Lord,  and  in  verses  10- 
25  he  performed  a  miracle  and  is  further  identified  with  God.  In  Jud. 
13  the  Angel  of  the  Lord  again  appeared,  showing  his  omniscience 
and  divine  authority  (verses  Q-n,  16).  He  performed  a  miracle,  and 
Manoah  said  that  he  had  seen  God,  thus  identifying  the  Angel  with 
God  (verses  19-22).  In  verses  17,  18  we  have  a  valuable  clew  as  to 
who  he  was.  He  said  that  his  name  was  "Wonderful"  (see  margin 
and  R.  V.),  which  is  one  of  the  prophetical  names  of  Jesus  (Isa.  9:6). 
Thus  he  is  identified  with  Jesus.  God  called  him  "my  Angel"  (Ex. 
23:23;  32:34),  and  sent  him  as  a  leader  of  His  people.  He  is  "my 
presence"  (Ex.  33:13-15),  "the  Angel  of  His  Presence"  (Isa.  63:9). 
Jacob  called  him  "the  Angel  who  redeemed  me"  (Gen.  48:16;  com- 
pare Gen.  28:15;  3i:n,  13)-  Many  other  passages  could  be  given,  if 
necessary. 

Now  the  word  "angel"  means  messenger,  or  sent  one  (see  Mai. 
3:1).  The  "Angel  of  the  Lord"  is  not  the  Lord,  but  the  "Sent  One 
of  the  Lord,"  having  divine  attributes  and  names,  and  doing  what  only 
God  can  do.  In  the  New  Testament  Jesus  over  sixty  times  is  called  or 
calls  Himself  the  Sent  One,  God  being  the  Sender  (John  3:17,  34; 
6:29,  38-40;  I  John  4:9,  14,  etc.).  Jesus  is  eternai  (John  1:1;  8:58; 
Col.  1:16,  17;  Heb.  1:2),  is  called  God  (John  20:28;  Rom.  9:5;  Heb. 
1:8),  and  was,  before  as  well  as  after  His  incarnation  (John  1:14;  I 
Tim.  3:16),  the  image,  or  manifestation,  of  God  (Matt.  11:27;  John 
1:18;  Col.  1:15;  Heb.  1:3).  Seeing  Jesus  all  through  the  Old  Testa- 
ment, it  is  easy  to  understand  how  God,  invisible  in  His  own  essence, 
could  be  manifested  in  the  person  of  the  glorious  Second  Person  of 
the  Trinity.  This  will  explain  all  passages  in  which  God  is  said  to 
have  been  seen. 

Note  2.— In  the  above  note  the  word  Lord,  in  bold  face  type,  refers 


APPENDIX:  ATTRIBUTES  OF  THE  TRINITY     245 

to  Jehovah,  printed  LORD  in  the  King  James  version  and  "Jehovah" 
in  the  American  Standard  Revised  version. 

3.  It  cannot  be  said  that  Jesus  has  the  attribute  of  invisibil- 
ity, although  He  was  doubtless  invisible  much  of  the  time 
before  His  incarnation,  and  is  invisible  on  the  earth  during 
the  present  age  (Rev.  1  \j). 

4.  God  the  Holy  Spirit  is  invisible.  He  is  an  unembodied 
Spirit;  may  be  known  but  not  seen  (Luke  24:39;  John  14:17). 
Thus  He  can  dwell  in  the  people  (I  Cor.  3:16;  6:19). 

9.  Incomprehensibility 

1.  Incomprehensibility  is  the  state  of  being  incomprehen- 
sible, or  unsearchable,  unable  to  be  comprehended,  or  under- 
stood, by  the  human  mind. 

2.  God  the  Father  is  incomprehensible.  His  greatness,  un- 
derstanding, judgment,  and  ways  are  unsearchable  (Psa. 
145:3;  Isa.  40:28;  Rom.  11:33,  34;  see  also  Psa.  139:6; 
Job  11:7;  26:14;  37:23). 

3.  God  the  Son  is  incomprehensible.  His  spiritual  riches 
are  unsearchable;  His  love  passes  knowledge  (Eph.  3:8,  19). 

4.  God  the  Holy  Spirit  is  incomprehensible. 

10.  Unequaled 

1.  Unequaled  means  not  equaled  by  any;  surpassing  all 
others. 

2.  God  the  Father  is  unequaled;  there  is  none  like  Him 
(Ex.  15:11;  Deut.  33:26;  I  Kings  8:23;  Job  36:22,  23;  Psa. 
77:13,  14;  96:4,  5;  Isa.  40:18,  25;  55:8,  9;  Jer.  10:6). 

3.  God  the  Son  is  unequaled  (Matt.  8:26,  2j;  Heb.  1:1- 
12;  Phil.  2:5-11). 

4.  God  the  Holy  Spirit  is  unequaled  (Isa.  40:13,  14). 

11.  Holiness 

1.  Holiness  is  moral  purity,  freedom  from  all  defilement, 
uncleanness,  darkness,  etc.  It  is  defined  by  such  passages  as 
Lev.  11 :43-45;  J°sh.  7:13;  n  Chron.  29:5,  15-18;  I  Thes.  4:3, 
7;  5:23;  I  John  1:5.     See  Article  53. 


246  THE  CHRISTIAN  WORKERS'  MANUAL 

2.  God  the  Father  is  absolutely  holy.  His  name  is  holy 
(Psa.  99:3;  111:9;  Isa-  57:I5;  Luke  1:49).  His  nature  is 
holy  (Psa.  22 13  ;  99 15,  9 ;  Isa.  6 13  ;  Amos  4 :2  ;  Rev.  4 :8 ;  15  13, 
4).  He  is  holy  in  His  rule  and  in  His  works  (Psa.  47:8; 
145:17).  He  is  glorious  in  holiness  (Ex.  15:11).  His  holi- 
ness is  shown  in  His  hatred  of  sin,  which  separates  the  sinner 
from  Himself  (Hab.  1:13;  Prov.  6:16-19;  15:8,  9,  26;  Gen. 
3:8;  4:16;  Isa.  59:1,  2),  in  His  demand  for  holiness  in  His 
people  (Gen.  17:1;  Lev.  11:44,  45;  19:2;  20:26;  21:8;  Heb. 
12:14;  I  Pet-  1:14-16;  2:21-23),  and  in  His  providing  a  holy 
Substitute  to  save  them  (Ex.  12 :5  ;  Lev.  1 13  ;  3  :i ;  4:3 ;  I  Pet. 
1:18,  19;  II  Cor.  5:21;  I  John  3:5),  a  holy  Spirit  to  keep 
them  (Eph.  1 113 ;  4:30),  holy  angels  to  minister  to  them  (Luke 
9:26;  Heb.  1:14),  and  a  holy  place  to  which  to  take  them 
(Psa.  20:6;  Rev.  21:27). 

Note. — The  very  first  and  fundamental  reason  why  God  either  pun- 
ishes the  sinner  eternally  or  demands  the  shedding  of  blood  for  his 
ransom  is  that  He  is  holy.  God  is  infinitely  holy,  and  He  hates  sin 
with  a  perfect  hatred.  He  hates  the  smallest  sin  infinitely  more  than 
the  best  man  hates  the  greatest  one.  Sin  must  be  covered,  or  blotted 
out  (Psa.  32:1;  85:2;  Col.  2:14;  Acts  3:19)  and  the  only  thing  which 
will  do  this  is  the  blood  of  Jesus  (Lev.  17:11;  Heb.  9:22;  I  John 
1 17).  It  is  necessary  to  see  this  in  order  to  get  the  real  meaning  of  sin 
and  atonement. 

3.  God  the  Son  is  holy  (Luke  1:35;  Heb.  7:26;  I  John 
3:3,  5).     See  Article  30  (4). 

4.  God  the  Holy  Spirit  is  holy  (Psa.  51:11;  Luke  11:13; 
Rom.  1  -.4) .  He  is  called  the  Holy  Spirit  about  ninety  times 
in  the  New  Testament. 


2.  Justice 

I.  Justice,  or  righteousness,  is  the  quality  of  being  just,  or 
righteous,  in  dealing  with  others.  The  justice  of  God  is  His 
faithfulness  in  protecting  His  government  and  laws,  and  in 
rendering  to  each  person  his  dues.  It  is  that  attribute  of  God 
which  causes  Him  always  to  do  right,  whether  it  be  in  inflict- 
ing punishment,  in  giving  rewards,  or  in  judging  between  right 
and  wrong.     The  words  "just"  and  "righteous"  are  transla- 


APPENDIX:  ATTRIBUTES  OF  THE  TRINITY    247 

tions  of  the  same  Hebrew  word,  and  the  words  "justice"  and 
"righteousness"  are  translations  of  another  Hebrew  word. 
The  root  of  both  these  words  means  straight,  right,  that  which 
satisfies  the  demands  of  the  law.  The  Greek  word  of  the  New 
Testament  which  is  translated  both  "just"  and  "righteous"  and 
the  one  translated  "justice''  and  "righteousness"  mean  equal, 
conformed  to  that  which  is  right. 

2.  God  the  Father  is  just,  or  righteous.  He  does  right  and 
is  just  and  righteous  (Gen.  18:25;  Deut.  32:4;  Ezra  9:15; 
Psa.  7:9;  119:137;  145  :I7;  Isa.  45  :2i ;  Zeph.  3:5),  a  righteous 
Father  (John  17:25).  His  judgments  are  true  and  righteous; 
His  ways  and  acts  are  righteous  (Jud.  5:11;  I  Sam.  12  :y;  Psa. 
19:9;  119:7,  62,  106,  160;  Hos.  14:9).  Justice  and  judgment 
are  the  habitation  of  His  throne;  He  shall  judge  the  world 
in  righteousness  (Psa.  89:14;  96:13;  98:9). 

Note. — God's  righteousness  is  shown  not  only  in  punishing  sin  (Ex. 
9:23-27;  Neh.  9:32,  33;  Rev.  16:5-7;  19:2;  II  Chron.  12:5,  6;  Rom. 
2:2-5),  but  also  in  forgiving  sins  (I  John  1:9;  Rom.  3:25,  26),  in  re- 
warding the  righteous  (Psa.  7:9-11  ("judge"  has  the  sense  of  "vin- 
dicate" in  verse  11)  ;  Heb.  6:10;  Gen.  18:25,  26;  Psa.  11  '.4-7),  in  deliver- 
ing His  people  from  their  enemies  and  troubles  (Psa.  31:1;  103:6; 
145:15-19;  II  Thes.  1:7-9),  in  vindicating  His  people  (Rev.  16:4-6), 
and  in  keeping  His  promises   (Neh.  9:7,  8). 

3.  God  the  Son  is  just,  or  righteous.  Pie  is  called  the 
"Just  One"  (Acts  3:14;  7:52;  22:14).  He  is  the  righteous 
Judge  (II  Tim.  4:8).  His  scepter  is  a  scepter  of  righteous- 
ness; He  loves  righteousness  and  hates  iniquity  (Heb.  1:8,  9). 
He  suffered  for  sins,  the  Just  for  the  unjust  (I  Pet.  3:18). 
Enemies  confessed  that  He  was  just  (Matt.  27:19,  24).  Jesus 
Christ,  the  righteous   (I  John  2:1,  29;  3:7). 

4.  God  the  Holy  Spirit  is  just,  or  righteous.  It  is  His  work  • 
to  bring  men  face  to  face  with  the  justice  and  holiness  of  God  \ 
(John  16:8-11;  Acts  13:9-11;  Rom.  1:4). 


13.  Impartiality 

1.  Impartiality  is  the  quality  of  being  impartial,  or  of  being 
"no  respecter  of  persons." 


248  THE  CHRISTIAN  WORKERS'  MANUAL 

2.  God  the  Father  is  impartial  (Deut.  10:17;  Acts  10:34, 
35;  Rom.  2:11;  I  Pet.  1:17). 

3.  God  the  Son  is  impartial. 

4.  God  the  Holy  Spirit  is  impartial. 

14.  Sovereignty 

1.  Sovereignty  is  the  exercise  of  supreme  power  and  au- 
thority; God's  ''absolute  right  to  govern  and  dispose  of  all 
His  creatures  simply  according  to  His  own  good  pleasure." 

2.  God  the  Father  is  sovereign  (Psa.  24:1;  115:3;  Isa. 
45:9;  Dan.  4:25,  35;  Rom.  9:15-23;  Eph.  1:11;  Rev.  4:11)- 

3.  God  the  Son  is  sovereign  (Matt.  8:27;  28:18;  John 
5:21). 

4.  God  the  Holy  Spirit  is  sovereign  (I  Cor.  12:7-11). 

15.  Goodness 

1.  Goodness.  This  includes  kindness  and  benevolence.  It 
delights  in  promoting  happiness  by  supplying  needs  and  reliev- 
ing distresses.  This  is  goodness  in  the  absolute,  highest,  per- 
fect sense. 

2.  God  the  Father  is  abundant  in  goodness  (Ex.  34:6). 
The  earth  is  full  of  His  goodness  (Psa.  33  :5).  He  has  riches 
of  goodness  (Rom.  2:4).  He  has  kindness  (Eph.  2:7;  Titus 
3:4).    He  has  goodness  (Rom.  11:22;  II  Thes.  1:11). 

3.  God  the  Son  is  good.  He  did  good  (Acts  10:38).  He 
was  acknowledged  as  good  by  one  who  did  not  acknowledge 
His  deity;  Jesus  admitted  His  goodness  but  claimed  that  it 
was  a  proof  of  His  deity  (Mark  10:17,  18). 

4.  God  the  Holy  Spirit  is  good  (Neh.  9:20;  Psa.  143:10). 
A  part  of  His  fruit  is  goodness  (Gal.  5:22). 

16.  Love 

1.  Love  is  a  feeling  of  strong  affection,  and  includes  delight 
in  and  a  desire  for  possession  and  companionship. 

2.  God  the  Father  has  love  in  its  highest  form  and  reality 


APPENDIX:  ATTRIBUTES  OF  THE  TRINITY    249 

(Jer.  31:3;  John  3:16;  Rom.  5:8;  I  John  4:7-11;  Titus  3:4; 
and  many  others). 

3.  God  the  Son  has  love  (John  14:21 ;  15  :g,  12;  Eph.  5  -.2). 

4.  God  the  Holy  Spirit  has  love  (Rom.  5:5;  15:30;  Col. 
1 :8;  II  Tim.  1:7).    A  part  of  His  fruit  is  love  (Gal.  5  :22). 


17.  Mercy 

1.  Mercy  is  the  result  of  kindness  and  love,  and  means  pity, 
or  compassion  (suffering  with).  It  includes  forbearance,  gen- 
tleness, longsuffering,  and  the  like.  In  the  R.  V.  of  the  Old 
Testament  the  word  "lovingkindness"  is  often  used  (see  Psa. 

136). 

2.  God  the  Father  has  mercy,  great  mercy,  and  is  full  of 
compassion  (Psa.  111:4;  130:7;  I45:^).  He  is  plenteous  in 
mercy;  rich  in  mercy  (Psa.  103:8;  Eph.  2:4).  We  are  saved 
through  His  mercy  (Titus  3  :5).  The  word  occurs  many  times 
throughout  the  Old  Testament,  especially  in  the  Psalms. 

3.  God  the  Son  has  mercy  (I  Tim.  1:2;  Jude  21;  Mark 
5:19.    "Compassion"  is  the  same  in  the  Greek  as  "mercy"). 

4.  God  the  Holy  Spirit  has  mercy.  (Compare  Gal.  5:22, 
23O 

18.  Grace 

1.  Grace  is  favor  to  the  undeserving.  See  Article  49.  It 
is  the  result  of  mercy. 

2.  God  the  Father  is  rich  in  grace  (Eph.  1:7;  2\j).  His 
grace  is  abundant,  and  it  has  appeared  to  all  men  (Rom.  5:15, 
17,  20;  Titus  2:11).  He  is  the  source  and  giver  of  grace 
(Psa.  84:11;  I  Pet.  5:10;  Jas.  4:6). 

3.  God  the  Son  is  the  source  and  giver  of  grace  (John  I  \ij\ 
Rom.  1:5,  7;  I  Tim.  1:14;  II  Cor.  8:9;  13:14). 

4.  God  the  Holy  Spirit  is  the  "Spirit  of  Grace"  (Zech. 
12:10;  Heb.  10:29). 


250  THE  CHRISTIAN  WORKERS'  MANUAL 


19.  Truth 

1.  Truth  is  that  which  is  real;  which  comes  up  to  its  ideal; 
which  may  be  depended  upon. 

2.  God  the  Father  is  the  very  sum  and  substance  of  truth 
(Ex.  34:6;  Deut.  32:4;  Psa.  57:3;  117:2;  Rom.  3:3,  4;  Titus 
1:2). 

3.  God  the  Son  is  truth  and  the  source  of  truth  (John 
1:14,  17;  14:6). 

4.  God  the  Holy  Spirit  is  truth  and  the  "Spirit  of  Truth" 
(I  John  5:6;  John  14:17;  15:26;  16:13). 


20.  Faithfulness 

1.  Faithfulness  is  trustworthiness;  the  state  or  quality  of 
being  faithful,  or  trustworthy.  A  faithful  person  is  one  upon 
whom  we  may  safely  lean  or  rely. 

2.  God  the  Father  is  absolutely  faithful.  His  faithfulness 
is  great,  reaching  unto  the  skies  (Lam.  3:23;  Psa.  36:5; 
119:89).  He  is  faithful  in  keeping  His  promises,  in  guarding 
from  temptation,  and  in  working  in  us  (Deut.  7:9;  Heb.  10:23  ; 
I  Cor.  1:9;  10:13;  I  Thes.  5:24;  I  John  1:9). 

3.  God  the  Son  is  faithful  (Heb.  2:17;  3:1,  2;  II  Thes. 
3:3;  Rev.   1:5;   3:14;   19 :")• 

4.  God  the  Holy  Spirit  is  faithful. 


INDEX 

The  numbers  refer  to  the  pages.    For  a  complete  list  of  the 
articles,  see  Contents,  pages  vii  to  xi. 


Adam,  31-33;  the  two  Adams,  86, 
87,  97 

Adoption,  166,  167;  Spirit  of,  167 

Amusements,  worldly,  221 

Angel  of  Jehovah,  244 

Annihilation,    57-59 

Ascension  of  the  Lord  Jesus,  defi- 
nition, 97;  power  of,  98;  taught, 

98,  99;  purpose  and  results  of, 

99,  100 

Assurance  of  salvation,  132;  why- 
people  do  not  have  it,  132; 
Spirit  gives  it  in  three  ways, 
132-134;  another  way,  134; 
those  who  do  not  have  it,  216 

Atonement,  universality  of,  85- 
87 ;  covers  sinful  nature,  225 

Attributes,  Divine,  definitions, 
239;  of  the  Trinity,  239-250;  of 
Christ,  74;  of  the  Spirit,  143 

Authenticity  of  the  Scriptures, 
22>z,  233 


Backsliders,  227;  what  backslid- 
ing is,  228;  how  to  deal  with 
them,  229 

Bible,  the,  nourishment,  13 ;  no 
substitutes  for,  14;  worker  must 
know,  18;  must  believe,  19;  the 
Word  and  the  worker ;  21-23 ; 
our  Bible,  23,  24;  the  Christian 
and,  25;  the  sinner  and,  26; 
gives  assurance,  132,  133;  in- 
spiration of,  231 ;  how  we  got 
it,  232,  233 ;  "do  not  believe," 
233',  "contradictory  and  fool- 
ish," 234 


Blood,    the,    what    it    represents, 

83,  84;  what  we  have  through, 

84,  85 ;  covenants  ratified  by,  88, 
89;  redemption  by,  101 ;  justifi- 
cation by,  119;  sanctification  by, 
162 


Chapters  outlined,  Gen.  I-III,  31- 
33;  Rom.  I-III,  39-42;  I  Cor. 
Ill,  20,  21 ;  I  Cor.  XV,  96,  97 

Children  of  God  and  of  Satan, 
47 ;  how  to  become  children  of 
God,  47,   127,   131 

Christendom,   204 

Church,  The  Christian,  definitions, 
195,  196;  organism,  196,  197; 
organization,  197;  officers,  107, 
198;  government,  199;  disci- 
pline, 199;  membership,  199, 
200;  ordinances,  200;  mission, 
200,  201 ;  real  and  professing, 
204;  church  and  kingdom,  201- 
206 

Covenants,  the  two,  87-89;  defi- 
nition, 87 

Crowns,  21 

Curse,  33;  man  under,  55;  re- 
deemed   from,   80,    102 

Death,  definition,  51;  the<  three 
kinds,  51 ;  not  annihilation, 
51,    52;    another    chance    after, 

236 

Deliverance,  definition,  103;  deliv- 
erer,  104;    from  what,   104,   105 

Destruction,  57-60 

Devil,  the,  see  Satan 


251 


252 


INDEX 


Eternal-Everlasting,    55,    56;    for 

ever  and  ever,  56,  57 
Eternity,  definition,  240;  attribute 

of  the  Father,  Son,  and  Spirit, 

240 
Exaltation,  97-100;  definition,  97; 

see  Ascension. 
Excuses,    209-236;    see    Contents, 

IX-XI 


Faith,  definition,  in;  kinds,  112; 
relation  to  feeling,  113;  to  sight, 
113;  to  works,  113;  what  saving 
faith  believes,  114;  what  it  does, 
115;  through  faith,  116,  117; 
object  of,  114;  "cannot  believe," 
216 

Faith  in  God,  the  Christian's,  176- 
180;  value,  176,  177;  sources, 
177,  178;  attitude  to,  178,  179; 
character  of,  179;  illustrated, 
180;  tested,  180 

Faithfulness,  definition,  250;  at- 
tribute of  the  Father,  Son,  and 
Spirit,  250 

Father,  the  two  fathers,  46,  47; 
God  our  Father,  173-176;  Jesus' 
teaching,  174,  175 

Fatherhood  of  God,  not  universal, 
176 

Forgiveness  of  sin,  118 


Genuineness  of  the  Scriptures, 
232,  233 

Glorification,  definition,  171 ; 
glory,  171,  172;  glorification  of 
saints,   172 

God,  our  father,  173-176;  attri- 
butes of,  239-250;  able  to  do, 
173;  "cruel  and  unjust,"  224; 
"too  good  to  damn  anyone," 
224,  225;  His  love,  135 

Goodness,  definition,  248;  attri- 
bute of  the  Father,  Son,  and 
Spirit,  248 

Gospel,  206 

Grace,  definition,  139;  of  God, 
139;  sources  of,  139,  140;  what 
it  does,  140;  attribute  of  the 
Father,  Son,  and  Spirit,  249 


Heart,  definition,  30;  natural,  29, 
30;  the  new  heart,  125,  127 

Hell,  a  place,  52;  Sheol,  52,  53; 
Hades,  53,  54;  Gehenna,  54 

Holiness,  definition,  245;  of  Jesus, 
76;  attribute  of  the  Father,  Son, 
Spirit,  248 

Hypocrites,  described,  229;  how 
to  deal  with  them,  229;  sinners 
who  use  them  as  an  excuse,  219 

Immutability,  definition,  243;  at- 
tribute of  the  Father,  Son,  and 
Spirit,  243 

Impartiality,  definition,  247;  attri- 
bute of  the  Father,  Son,  and 
Spirit,  245 

Incomprehensibility,  definition, 

245;  attribute  of  the  Father, 
Son,    and    Spirit,   245 

Infidels,  230,  231 

Inspiration  of  the  Scriptures,  231 

Jesus,  the  door,  69;  lordship,  70; 
humanity,  70-72;  deity,  72-76; 
holiness,  76;  Saviour,  77,  78; 
death,  78-85;  sin-bearer,  78,  79; 
substitute,  79-83;  his  blood,  83- 
85;  attributes,  74,  239-250;  sec- 
ond coming  and  the  unsaved, 
61,  62;  kingdom,  202,  206;  the 
Angel  of  Jehovah,  244 

Judgment,  definition,  170;  the 
Judge,  170;  as  to  sin,  170;  as 
to  works,  170,  171 

Justice,  definition,  246,  247;  attri- 
butes of  the  Father,  Son,  and 
Spirit,  247 

Justification,  definition,  117;  legal, 
117;  Gospel,  117;  what  it  does, 
118,  119;  how  men  are  justified, 
119-121;  results,  121,  122;  dif- 
fers from  regeneration,  124. 

Kept,  how  to  be,  140-142 
Kingdom,  of  God,  201,  202;  of 
Christ,  202;  of  Heaven,  202, 
203 ;  the  same,  203,  204 ;  what 
they  are  like,  205 ;  kingdom  of 
the  Son  of  Man,  206;  the 
church  and,   201-206 


INDEX 


253 


Law,  see  obedience,  187-194;  the 
Christian  and  the  law  of  God, 
189,  190;  three  kinds  of  law, 
191,  192;  ceremonial,  191;  ju- 
dicial, 191;  moral,  191,  192;  as 
a  condition  of  salvation,  192 ; 
as  a  rule  of  action,  193 ;  vari- 
ous applications,  193,  194; 
preaching  of,  194,  195 

Love,  God's  love,  135 ;  definition, 
248;  attributes  of  the  Father, 
Son,   and    Spirit,  248,  249 

Man,  as  God  made  him,  29;  as 
sin  made  him,  29,  30;  his  fall, 
31-33;  the  turpitude  of  his 
transgression,   33,  34 

Mediator,  definition,  88;  Moses, 
88;  Christ,  89 

Mercy,  definition,  249;  attribute 
of  the  Father,  Son,  and  Spirit, 
249;  saved  according  to,  124 

Nature,  sinful,  225,  226 
New  Birth,  see  regeneration 

Obedience,  187-194;  a  necessary 
part  of  the  Christian  life,  187, 
188;  commanded  and  demanded, 
188,  189;  obedience  to  God's 
law,  189,  190;  a  test  of  love, 
etc.,   188;  how  to  be  kept,   142 

Omnipotence,  definition,  241 ;  at- 
tribute of  the  Father,  Son,  and 
Spirit,  241 

Omnipresence,  definition,  240;  at- 
tribute of  the  Father,  Son,  and 
Spirit,  240 

Omniscience,  definition,  241 ;  at- 
tribute of  the  Father,  Son,  and 
Spirit,  241,  242 

Pardon,  definition,  117,  118;  il- 
lustrated, 118,  119 

Perdition,  59 

Prayer,  a  qualification  for  service, 
19;  how  to  be  kept,  142;  defi- 
nition, 180 ;  Jesus'  teaching,  180- 
182 ;_  conditions  for,  182,  183; 
family  life,  183,  184;  hindrances, 
184,  185;  subjects,  185;  for  mis- 
sionaries, 185,  186;  accompani- 
ments, 186 


Prescience,  definition,  241 ;  attri- 
bute, 241 

Procrastination,  223,  224 

Propitiation,  definition,  118;  by 
His  blood,  84 

Punishment,  50-60;  definition,  50, 
51;  death,  51,  52;  hell,  52-54; 
other  designations,  55;  eternal, 
55-57 

Reconciliation,  definition,  118; 
Jesus  the  reconciler,  80 

Redeemer,  101 

Redemption,  definition,  100,  101 ; 
what  it  includes,  101 ;  redeemed 
from  what,  102;  results,  102; 
cause  and  means,  103;  subjects, 
103 

Regeneration,  definition,  122,  123; 
need  of,  #  123,  124;  differs  from 
justification,  124;  what  it  is, 
124,  125;  how?  God's  side,  126, 
127;  man's  side,  127;  the  two 
births  contrasted,   127,   128 

Remission,  definition,  118;  by  His 
blood,   84 

Repentance,  defined,  105,  106;  il- 
lustrated, 106,  107 ;  need  of,  107, 
108;  subjects,  108;  the  church 
called  to,  108;  what  it  does,  109; 
repent  from,  109;  sources  of, 
109,  no;  manner  of,  no;  time, 
no;  fruit,  no;  does  God  re- 
pent? no,  in;  a  step  into  sal- 
vation, 129 

Resurrection  of  the  Lord  Jesus, 
89-97 ;  importance,  89-91 ;  ap- 
pearings.  91,  92;  a  real  bodily 
resurrection,  92;  the  part  of  the 
Trinity,  92,  93;  prophecy,  93; 
fundamental  theme  of  apostolic 
preaching,  93,  94;  theme  of  the 
epistles,  94;  power  of,  95,  96; 
did  Jesus  rise?  (I  Cor.  15),  96, 
97 

Resurrection  of  the  body,  167- 
169 

Rewards,  169-171;  for  service,  19- 
21 

Salvation,  69-135;  Jesus  the  Sa- 
viour, 77,  78 ;  what  we  are  saved 


254 


INDEX 


from,  78,  80;  steps  into,  128- 
130;  how  to  be  saved,  130,  131; 
special  helps,  131 

Sanctification,  definitions,  157,  158, 
159,  161;  words  used,  158;  the 
formal  sense,  159,  160;  the 
moral  sense,  160,  161 ;  the  Sanc- 
tifier,  161,  162;  Gospel  sanctifi- 
cation, 162;  means,  162;  time, 
163,  164;  extent,  164,  165;  en- 
tire, 165,  166;  results,  166;  the 
Spirit  as  sanctifier,   144 

Satan,  62-65  \  a  person,  62 ;  de- 
scribed, 63  ;  position,  63 ;  what 
he  has,  63 ;  what  he  does,  63,  64; 
power,  64;  the  Christian's  atti- 
tude, 64;   his  destiny,  64,  65 

Sin,  3J-65;  what  it  is,  34,  35  J  .defi- 
nitions, 35-37;  four  prominent 
names,  35;  sin  and  sins,  36; 
classes  of,  36,  37;  lists  of,  37-39  5 
depravity,  37 ;  universality  of, 
41-43;  sources  of,  47;  results, 
48;  against  God,  50;  penalty, 
5°-55 ;  the  unpardonable  sin, 
226,  227 ;  sinful  nature,  225,  226 

Sinner,  the  out-and-out  sinner, 
39;  the  self-righteous  sinner,  40, 
41 ;  the  religious  sinner,  41 ; 
helpless,  43,  44;  His  photo- 
graph, 44-46;  Spirit's  work  with, 
143,  144;  Spirit's  work  for,  144 

Skeptics,  230,  231    ^ 

Sovereignty,  definition,  248;  attri- 
butes of  the  Father,  Son,  and 
Spirit,  248 

Spirit,  Holy,  the  keeping  power 
of  God,  14,  17,  130;  worker 
must  be  Spirit-filled  and  yielded, 
17,  18;  author  and  teacher  of 
the  Word,  18,  23,  24;  sword  of, 
18;  working  by  the  Word,  21- 
23 ;  seal  and  earnest,  101 ;  born 
of,  123,  124,  127,  132;  water  a 
type  of,  123, 126 ;  how  to  be  vic- 
torious, 130;  bearing  witness, 
132,  133;  how  to  be  kept,  141; 
personality,  142;  deity,  142,  143; 
work  with  the  sinner,  143,  144; 
for  the  sinner,  144;  in  the  be- 
liever, 144-146;  be  filled,  146- 
157;    need    of    filling,    146-150; 


filling,  or  baptism,  not  regener- 
ation, 147,  148;  terms  used,  150, 
151;  results,  151-154;  when  re- 
ceived, 154,.  155;  object,  155, 
156;  conditions  for  receiving, 
156,  157;  Sanctifier,  161;  Gospel 
sanctification,  162;  a  means  of 
sanctification,  163 ;  putting  away 
sins,  164;  controlling  the  entire 
man,  165 ;  entire  sanctification 
by,  165,  166;  Spirit  of  adoption, 
167 ;  making  God  real  as  Father, 
175;  praying  in  the  Spirit,  183; 
praying  to  the  Spirit,  184;  attri- 
butes, 239-250 
Substitution,  79-83;  definition,  79; 
the  four  charges,  80;  the  Chris- 
tian's substitute,  80;  power  of 
the  substitutionary  work,  81 ;  in 
behalf  of,  81,  82;  deity  and  hu- 
manity of  the  Substitute,  82,  83 

Trust,  definition,  112,  113;  how  to 
be  kept,   140,   141,  212,  213 

Truth,  Spirit  of  truth  and  Word 
of  truth,  22;  definition,  250;  at- 
tribute of  the  Father,  Son,  and 
Spirit,  250 

Unbeliever,  60,  61 

Unequaled,  definition,  245 ;  attri- 
bute of  the  Father,  Son,  and 
Spirit,  245 

Unity,  definition,  239;  attribute  of 
the  Father,  Son,  and  Spirit,  240 

Waiting,  explained,  166;  adoption, 
166,  167;  resurrection,  167-169; 
judgment  and  rewards,  169-171 ; 
glorification,  171,  172;  seven  ex- 
pressions,  173 

Wisdom,  Spirit  and  Word  of  wis- 
dom, 22;  definition,  242;  attri- 
bute of  the  Father,  Son,  and 
Spirit,  242 

Word,  see  Bible;  how  to  be  kept, 
141 ;    sanctification   by,    161,    162 

Work,  Christian,  15,  16;  how  to 
be  kept,  142 

Worker,  qualifications  of,  16-19; 
Spirit,  Word,  and,  21-23 

Wrath  of  God,  60 


Pynceton  Theological  Seminary  Libraries 


1    1012  01236  3281 


Date  Due 

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